42TT~7fT 


Fisk,  Franklin  Woodbury 
1820-1901.  y' 


MANUAL 


PREACHING 


LECTURES    ON    HOMILETICS 


FRANKLIN     W.     F I S  K 

PROFKSSOK   OF  SACKED    KHETOKIC    IN    CHICAGO   THEOLOGICAL 


NEW    YORK 

A.    C.    ARMSTRONG    AND    SON 

714  Broadway 

1 8  84 


Copyright,    1884, 
By   A.   C.   Armstrong  &   Son. 


St.  Joknland  Press  of 

Stereotype   Foundry,  ?■   7-   Little  &>  Co., 

Suffolk   Co.,  N.    V.  10  As/or  Place,  N.   Y. 


®0 

THE    ALUMNI 

OF 

CHICAGO    THEOLOGICAL    SEMINARY, 

WITH 

PLEASANT   REMEMBRANCES 

AND 

BEST    WISHES. 


PREFACE 


The  aim  of  this  work  is,  as  its  title  indicates,  mainly 
practical.  Although  chiefly  designed  for  theological 
students  and  young  ministers,  yet  it  is  hoped  that 
the  treatise  may  be  of  some  service  to  others  in  the 
ministry,  who,  amidst  pressing  duties,  may  find  time 
to  look  over  its  pages. 

It  may  be  proper  to  state  that  the  lectures  of  which 
the  book  is  composed,  are  mainly  a  condensation  of 
material  that  has  been  accumulating  in  the  hands  of 
the  author  during  the  twenty-five  years  of  his  con- 
nection with  Chicago  Theological  Seminary.  From 
year  to  year  the  lectures  in  this  department  have 
been  abbreviated,  and  the  practical  exercises  increased. 
Hence  this  work  is  intended  to  set  forth  and  illustrate 
the  principles  and  rules  of  Homiletics  in  a  very  brief 
and  practical  manner.  Reference  is  usually  made  only 
to  those  works  which  are  accessible  and  valuable  to 
the  English  student. 

While  the  author  has  availed  himself  of  suggestions 
from  many  writers  on  Homiletics, — some  of  which  he  is 
unable  to  trace  to  their  source, — he  is  chiefly  indebted 


VI  PREFACE. 

to  Dr.  George  Campbell,  Pres.  Ebenezer  Porter,  Prof. 
Alexandre  R.  Vinet,  Dr.  Francis  Theremin,  and  espe- 
cially to  his  revered  instructor  in  Homiletics,  the  late 
Dr.  Eleazar  T.  Fitch. 

In  treating  of  the  means  of  attaining  skill  in  Homi- 
letics, reference  is  made  to  works  of  contemporaneous 
writers  in  this  department  not  for  presuming  criticism, 
but  solely  to  put  one  in  possession  of  whatever  is  best 
in  the  current  literature  of  preaching. 

It  may  be  well  to  add,  that  the  method  followed  in 
this  volume  is,  first  to  take  a  sermon  in  pieces  and  in- 
spect its  principal  parts,  and  then  to  show  how  to  gather 
materials  and  form  a  sermon.  First  the  analysis,  then 
the  synthesis. 

Chicago  Theological  Seminary, 
Sept.  1,  1881 


CONTENTS 


LEOTUEE   I. 

THE  DESIGN   OF   THE  STUDY  OF  HOMILETICS — IMPORTANCE— PREREQUISITES. 

Hoinilfitics  denned. — Will  the  Study  of  Homiletics  Aid  One  to 
Make  an  Effective  Sermon? — The  Importance  of  the  Study 
of  Homiletics,  Apparent, — From  the  Magnitude  of  the  Object 
sought  to  be  Gained  by  the  Study;  From  the  Magnitude  of 
the  Difficulties  to  be  Overcome  by  the  Preacher,  arising, — 
From  the  Nature  of  Biblical  Truth ;  From  the  Necessity  of  a 
Frequent  ^Repetition  of  Divine  Truths;  From  the  Moral  Con- 
dition of  the  Hearer;  From  the  Intellectual  Condition  of 
'  the  Hearer. — Prerequisites  to  the  Successful  Study  of  Hom- 
iletics,— A  Love  for  the  Work  of  the  Preacher;  A  Just 
Appreciation  of  the  Magnitude  of  the  Preacher's  Work;  A 
Proper  Appreciation  of  the  Difficulties  of  the  Preacher's  Work; 
A  Realization  of  the  Need  of  Divine  Assistance;  A  Willingness 
to  Submit  to  Judicious  Criticism    * 1-20 

LECTUEE  H. 

THE    MEANS    OF    ATTAINING    SKILL    IN    HOMTLETICS — RHETORICAL    TREATISES 
— MODELS  IN   LITERATURE— LITERARY    COMPOSITION. 

Treatises  on  General  Ehetoric;  Treatises  on  Sacred  Ehetoric; 
Models  in  Secular  Literature, — Ancient  Classics  in  Poetry, 
History,  and  Oratory;  English  Classics;  Models  in  Sacred 
Literature;  One's  Own  Efforts  in  Literary  Composition. — 
Manner  of  Studying  Literary  Models        ....         21-38 


Vlll  CONTENTS. 

THE  ANALYSIS   OF  A  SEEMON. 
LECTURE    HI. 

THE    DEFINITION    OF   A   SERMON,    AND   ITS   PRINCIPAL   PARTS— THE   TEXT — 

ORIGIN    OF   THE    USE    OF   TEXTS — OBJECTIONS   TO   THE    USE  OF 

TEXTS — USEFULNESS    OF   TEXTS   IN   PREACHING. 

The  Sermon  defined;  Its  Principal  Parts. — The  Text;  The  Origin 
of  the  Practice  of  Preaching  from  a  Text;  The  Objections  to 
the  Employment  of  Texts  in  Preaching;  The  Usefulness  of 
the  Method  of  Preaching  from  a  Text,  — It  gives  Divine  Au- 
thority to  a  Theme;  It  Promotes  in  Hearers  Knowledge  of 
the  Scriptures;  It  Promotes  in  Hearers  Reverence  for  the 
Scriptures;  It  Secures  Attention  at  the  Opening  of  a  Sermon; 
It  Aids  Hearers  to  Remember  both  a  Theme  and  a  Discourse; 
It  Tends  to  Restrict  a  Preacher  to  a  Religious  Discussion  of 
Whatever  Subject  he  Selects;  It  Promotes  Variety  in  Sermons, 
It  often  Furnishes,  or  Suggests,  an  Appropriate  Introduction 
to  a  Theme 39-55 

LECTURE   TV. 

THE  TEXT — ABUSES — AUTHORITY. 

A  Text  Abused,— By  Perverting  its  Meaning;  By  Unduly  Extend- 
ing its  Meaning;  By  being  made  to  Recall  Improper  Associa- 
tions.—The  Authority  of  Texts;  Their  different  Degrees  of 
Authority  discussed;  The  Question  discussed, — To  What  Ex- 
tent, and  in  What  Manner,  may  we  Use  as  Texts,  Passages  of 
the  Scriptures,  which  are  Acknowledged  to  Embody  Unin- 
spired Sentiments?    56-70 

LECTURE   V. 

THE  TEXT — DESIRABLE   QUALITIES. 

The  Desirable  Qualities  in  Texts, — Pertinency,  (But  sometimes 
Expedient  to  use  a  Text  by  Accommodation) ;  Perspicuity, — 
in  Language,  in  Construction,  in  Thought,  (Yet  at  times  Ad- 
vantageous to  use  Obscure  Texts) ;  Simplicity;  Precision.         71-86 


CONTENTS.  IX 

LECTURE   VI. 

THE    INTRODUCTION — DESIGN — IMPORTANCE — MATERIALS. 

The  Object  of  the  Introduction, — To  Dispose  the  Audience  to 
Listen  with  Attention  and  Favor  to  the  Discourse;  The  Im- 
portance of  the  Introduction, — It  is  Required  by  a  Law  of  the 
Human  Mind;  It  is  Required  by  the  Condition  in  which  an 
Audience  met  for  Public  Worship  on  the  Sabbath  is  usually 
Found.— The  Materials  of  the  Introduction,— Thoughts  Sug- 
gested by  the  Preacher's  Experience  or  Observation; 
Thoughts  Derived  from  the  Experience  or  Observation  of 
Others;  Thoughts  Suggested  by  the  Importance  of  the  Sub- 
ject; Thoughts  Suggested  by  the  Occasion;  Thoughts  Sug- 
gested by  the  Relation  of  the  Theme  to  one  Previously  dis- 
cussed; Thoughts  Suggested  by  the  Text  and  Context; 
Devotional  Thoughts.— When  Proper  to  Use  the  Devotional 
Introduction? 87-106 

LECTURE    VII. 

THE   INTRODUCTION — QUALITIES — TIME — PLACE — TIME   OF   COMPOSING. 

The  Desirable  Qualities  of  the  Introduction,— Unity;  Congruity, 
both  to  the  Thought,  and  to  the  Rhetorical  Character  of  the 
Sermon;  Simplicity,  both  in  Thought  and  in  Expression; 
Modesty, — Forbids  Frequent  Reference  to  One's  self,  and  is 
Adapted  to  Secure  the  Good  Will  of  an  Audience;  Brevity. — 
The  Place  of  the  Introduction;  The  Time  of  Composing  the 
Introduction 107-118 

LECTURE   Vm. 

THE  EXPOSITION — DEFINITION — DESIGN —IMPORTANCE — SOURCES — FORMS 
— DESIRABLE    QUALITIES — PLACE. 

The  Exposition  denned  by  the  Latin  terms  chosen  to  designate 
it.— Its  Design  is  to  Convince  an  Audience  that  the  Theme 
comes  Legitimately  from  the  Text. — Its  Importance  shown 
from  the  Greatness  of  its  Aim.— The  Materials  of  the  Expo- 
sition, as  gathered,— From  the  Language  of  the  Text;  From 
the  Thought  of  the  Text;  From  the  Context;  From  Parallel 


X  CONTENTS. 

Passages;  From  General  Biblical  Literature. — The  Forms  of 
the  Exposition, — The  Verbal,  and  the  Rational — The  De- 
sirable Qualities  of  the  Exposition, — Perspicuity  should  be 
its  leading  Quality;  It  should  be  Exhaustive;  It  should  be 
Convincing;  It  should  be  Interesting;  It  should'  be  Modest; 
It  should  be  Brief;  Causes  of  an  Unduly  Protracted  Exposi- 
tion.— The  Place  of  the  Exposition 119-136 

LECTURE   IX. 

THE    SUBJECT — DEFINITION — CLASSIFICATION—  QUALITIES — 
ANNOUNCEMENT — FOKMS. 

The  Subject  defined. — Subjects  classified. —The  Qualities  of  the 
Subject, — Unity  and  Brevity. — The  Announcement  of  the  Sub- 
ject,— Should  the  Subject,  in  Topical  Discourses,  be  Formally 
Stated  to  the  Audience? — Arguments  for  the  Affirmative. — 
The  Forms  of  the  Announcement  of  the  Subject, — The  Form 
of  the  Substance  of  the  Subject,  and  the  Form  of  the  Expres- 
sion of  the  Theme 137-155 


LECTURE   X. 

THE    DIVISION — DEFINITION — DESIGN— OBJECTIONS—  ADVANTAGES. 

The  Division  defined.— The  Design  of  Division  in  a  Sermon. — 
Objections  to  an  Evident  Division  in  Sermons  answered. — 
The  Advantages  of  an  Evident  Division  in  Sermons,— A  Di- 
vision which  is  to  be  made  Apparent  Aids  a  Preacher  to  give 
Unity  to  his  Sermon;  To  give  Symmetry  to  his  Discourse; 
To  keep  before  his  Hearers  the  Subject  of  his  Sermon;  To 
keep  beforo  his  Hearers  the  Thread  of  his  Discourse. — An 
Obvious  Division  Aids  a  Hearer  to  Apprehend  the  Thought 
of  a  Sermon;  To  Remember  the  Thought  of  a  Sermon     .     156-169 

LECTURE   XL 

THE   DIVISION—  GROUND — RULES — EXTENT — ORDER — 
ANNOUNCEMENT — FORM. 

The  End  in  View  should  give  Law  to  the  Division. — The  Rules  of 
the  Division,— Should  Embrace  All  the  Materials  to  be  Used 
in  the  Development  of  a  Subject;  Should  Include  No  More 


CONTENTS.  XI 

Materials  than  are  Necessary  to  a  Proper  Development  of  a 
Subject;  Should  have  the  Principal  Heads  Co-ordinate. — An 
Artificial  Method  of  Division  should  be  Avoided. — The  Ex- 
tent to  wHch  Division  in  a  Sermon  should  be  carried,  deter- 
mined in  view  of  the  Subject,  the  Audience,  and  the  Occasion. 
— The  Order  of  Division, — The  Order  of  Causal  Succession;  Of 
Logical  Succession;  Of  Rhetorical  Succession;  Of  Genus  and 
Species;  Of  Time. — The  Announcement  of  the  Division, — The 
Prominence  of  the  Announcement;  The  /Form  of  the  An- 
nouncement    ..........     170-180 

LECTUPvE   XII. 

THE  DEVELOPMENT — DEFINITION—  GENEEIC   FORM  — SPECIFIC   FORMS. 

The  Development  defined. — The  Generic  Form  of  the  Develop- 
ment; Its  Qualities  discussed, — Unity,  Completeness,  Sym- 
metry, Brevity,  Order. — The  Specific  Forms  of  the  Develop- 
ment.— The  Different  Classifications  of  Sermons,  and  the 
Grounds  of  such  Classifications, — The  Classifications  which 
have  their  Ground  in  the  Hearer,— In  the  Mental  Faculty 
addressed;  In  the  Ethical  Idea  addressed;  The  Classifica- 
tions which  have  their  Ground  in  the  Text,— In  the  Manner 
of  Treating  the  Text;  The  Classification  which  has  its  Ground 
in  the  Design  of  the  Preacher;  The  Classifications  which 
have  their  Ground  in  the  Subject, — In  the  Nature  of  the  Sub- 
ject; In  the  Method  of  Treating  the  Subject. — Three  General 
Classes  of  Sermons, — The  Explanatory,  the  Argumentative, 
the  Persuasive 187-200 

LECTURE   XIII. 

THE   EXPOSITORY   DEVELOPMENT — DESIGN — ADVANTAGES — RULES. 

The  Design  of  the  Expository  Development. — The  Advantages  of 
this  Form  of  Development  to  the  Preacher, — Promotes  a  Criti- 
cal Study  and  Knowledge  of  Scriptnre;  Suggests  Themes  for 
Sermons ;  Gives  Occasion  to  Present  a  Great  Variety  of  Truths, 
and  to  Apply  Truths  in  a  Way  Difficult  to  be  done  in  Topical 
Discourse;  Aids  to  Secure  Attention  to  the  Sermon. — The 
Advantages  of  the  Expository  Development  to  the  Hearer, 


Xll  CONTENTS. 

— Tends  to  give  a  Thorough  Knowledge  of  Biblical  Truths; 
Tends  to  give  a  Symmetrical  View  of  Biblical  Truths;  May 
be  Inferred  from  the  Fact  that  it  was  a  Primitive  Method. — 
The  Rules  of  the  Expository  Development        .         .         .     201-212 

LECTURE  XIV. 

THE    ILLUSTRATIVE   DEVELOPMENT— DESIGN — ADVANTAGES  —  RULES. 

The  Design  of  the  Illustrative  Development. — The  Advantages  to 
the  Preacher, — Promotes  Variety  in  Style;  Aids  to  set  forth  a 
Great  Variety  of  Truths  in  an  Attractive  and  Impressive 
Form. — Advantages  to  the  Hearer, — Promotes  Permanence 
of  Impression;  Aids  to  Embody  Truth  in  the  Life. — Rules  for 
the  Illustrative  Development, — Selection  of  Text;  Methods 
of  Division;  Qualities  to  be  set  forth;  (Objections  to  the  Prac- 
tice of  Preaching  Funeral  Discourses);  The  Form  of  the  De- 
lineation shoitld  be  Concrete;  The  Style  should  be  Vivacious; 
The  Illustrative  Development  should  be  largely  used  when 
Preaching  to  Children;  Is  Especially  Adapted  to  Out-door 
Preaching  213-225 

LECTURE   XV. 

THE   ARGUMENTATIVE   DEVELOPMENT — DESIGN — ADVANTAGES —RULES. 

The  Design  of  the  Argumentative  Development. — Advantages  to 
the  Preacher, — Tends  greatly  to  Increase  his  Intellectual  Abil- 
ity; To  Increase  his  Knowledge  of  Controverted  Doctrines  of 
Scripture;  To  Increase  his  Influence  with  his  People. — Bene- 
fits of  this  Form  of  Development  to  the  Hearer, — Tends  to 
Convince  those  who  do  Not  Accept  the  Controverted  Doc- 
trine; to  Confirm  the  Belief  of  those  who  Do  Accept  the 
Controverted  Doctrine ;  May  be  Inferred  from  the  Fact  that 
Argument  entered  Largely  into  the  Primitive  Method  of 
Preaching;  Inferred  from  the  Fact  that  the  Most  Effective 
Preachers  have  been  Largely  Argumentative  Preachers. — The 
Rules  of  the  Argumentative  Development, — Form  of  the  Sub- 
ject; Methods  of  Division;  Arrangement  of  Arguments;  Place 
of  Refuting  Objections;  General  Remarks  on  the  Argumenta- 
tive Development 226-236 


CONTENTS.  xiii 

LECTURE    XVI. 

THE    PERSUASIVE    DEVELOPMENT— DESIGN— ADVANTAGES— RULES. 

The  Design  of  the  Persuasive  Development.— Advantages, — Im- 
presses on  the  Preacher  himself  the  Duties  which  he  Inculcates 
on  Others;  Directly  Impresses  upon  the  Hearer  the  Motives 
to  the  Christian  Life. — The  Rules  of  the  Persuasive  Develop- 
ment,—  Selection  of  a  Text;  Form  of  the  Subject;  Methods  of 
Division;  Arrangement  of  Motives;  Place  of  Noticing  Ex- 
cuses       237-244 

LECTURE   XVLL 

THE   CONCLUSION  —  DEFINITION — IMPORTANCE — PLACE — FORM — 
DESIRABLE    QUALITIES. 

The  Conclusion  denned. — Its  Importance  Evident  from  two  Con- 
siderations,— Every  Truth  revealed  in  the  Scriptures  has  a 
Practical  Application  to  Human  Life;  The  Hearer,  unless 
Aided  by  the  Preacher,  rarely  makes  a  Faithful  Application  of 
the  Truth  to  Himself.— Place  of  the  Conclusion. — Desirable 
Qualities  of  the  Conclusion, —Unity;  Simplicity;  Energy; 
Brevity 245-253 

LECTURE    XVIH. 

ILLUSTRATION    IN    THE   SERMON — DEFINITION — ADVANTAGES 

SOURCES — ABUSES. 

Illustration  in  the  Sermon  defined. — Advantages  of  Illustration  in 
Preaching,— A  Good  Illustration  Makes  the  Truth  Clear; 
Vivid;  Impressive;  Attractive. — Sources  of  Illustration  in 
Preaching,— A  Preacher  may  gather  Illustrations  from  the 
Study  of  Nature;  From  the  Study  of  Man,  as  Seen  in  his 
Constitution,  in  What  he  has  Done,  and  in  What  he  is  Doing; 
From  his  own  Creation. — Abuses  of  Illustration  in  Preaching, 
— A  Preacher  should  not  employ  Illustrations  which  require 
Explanation;  Should  not  use  them  merely  for  Ornament; 
Should  not  use  them  in  Excess;  Should  guard  against  Same- 
ness of  Illustrations;  Should  not  allow  them  to  Overtop  his 
Thought 254-264 


XIV  CONTENTS. 

LECTURE    XIX. 

STYLE   IN   THE   SERMON— DEFINITION — QUALITIES— PERSPICUITY— PUKITY. 

Style  defined. — Perspicuity  of  Style;  Its  Definition. —Causes  of 
Obscurity  of  Style, — Want  of  Clear  Apprehension  of  the  Ideas 
to  be  Expressed;  Use  of  Obscure  Words;  Use  of  Obscure  Con- 
struction.— Means  of  attaining  Perspicuity  of  Style, — Avoid 
the  Causes  named  which  produce  Obscurity;  Adapt  the  Dis- 
course to  the  Intellectual  Condition  of  the  Hearers;  Use 
largely  Words  of  Anglo-Saxon  Origin;  Study  Authors  that 
Excel  in  Perspicuity  of  Style. — Purity  of  Style  defined;  Its 
Value  to  the  Scholar ,f  and  to  the  Preacher. — Impurity  of  Style 
resulting  from  the  Use  of  Words  not  purely  English, — By  Em- 
ploying Obsolescent  and  Obsolete  Words;  Foreign  Words  not 
Naturalized;  New  Words  not  yet  Recognized. —Impurity  of 
Style  resulting  from  the  Use  of  Words  and  Phrases  with 
Meanings  not  in  Accordance  with  Pure  English;  From  the 
Use  of  Sentences  not  Constructed  in  Accordance  with  Eng- 
lish Idioms. — The  Means  of  Acquiring  Purity  of  Style     .    265-281 

LECTURE   XX. 

STYLE    IN    THE    SERMON —QUALITIES PRECISION— SIMPLICITY — 

ENERGY — ELEGANCE. 

Precision  of  Style  defined;  Its  Importance  to  a  Preacher.— To  Ac- 
quire Precision  of  Style, — Learn  to  Think  Precisely;  Study 
Works  Noted  for  Precision  of  Style;  Study  Dictionaries  and 
Treatises  on  the  Use  of  Words;  In  Writing  Aim  at  Utmost 
Precision. — Simplicity  of  Style  defined;  Its  Value  in  Pulpit 
Discourse;  How  Attained? — Energy  of  Style  defined;  Its  great 
Value  to  a  Preacher. — To  Attain  it, — Try  to  Feel  the  Full 
Force  of  the  Truth  presented;  Use  Specific  rather  than  Gen- 
eric Terms;  Use  the  Metaphor  rather  than  the  Simile;  Make 
large  Use  of  Figurative  Language;  Use  no  more  Words  than 
are  Needed;  Make  Prominent  Important  Words;  Use  Anti- 
thesis; Climax;  Interrogation. — Elegance  of  Style  defined;  Re- 
quirements of  Elegance  of  Style  in  Relation  to  the  Preacher; 
To  the  Subject;  To  the  Development;  To  the  Occasion;  To 
the  Audience ■      .     282-299 


CONTENTS.  XV 

THE    SYNTHESIS   OF   A   SERMON. 
LECTURE    XXI. 

THE   SOURCES   OF   THE   MATERIALS   OF   SERMONS. 

The  Materials  of  Sermons  are  Derived, — From  the  Revelation  of 
God  in  the  Holy  Scriptures;  From  the  Revelation  of  God  in 
Nature;  From  the  Revelation  of  God  in  Providence;  From 
the  Revelation  of  God  in  the  Construction  of  Man's  Mental 
and  Moral  Constitution;  From  the  Productions  of  Man  in 
Literature  and  Art;  From  the  Results  of  One's  Own 
Thinking 300-308 

LECTURE  XXn. 

THE   METHODS   OF  COMPOSING   SERMONS  —  THE   INVENTION  AND   ARRANGE- 
MENT   OF    THE   MATERIALS. 

Use  of  the  Term,  Composition. — The  Invention  of  the  Materials 
of  a  Sermon, — Selection  of  a  Subject;  Order  of  the  Selection 
of  Text  and  Subject;  Method  of  Obtaining  an  Abundant  Sup- 
ply of  Themes;  Method  of  Collecting  the  Materials. — The  Ar- 
rangement of  the  Materials  of  a  Sermon    ....     309-32] 

LECTURE  XXIII. 

THE   DEVELOPMENT   OF   THE   MATERIALS   OF   A   SERMON — THE    DELIVERY 
OF    SERMONS. 

The  Three  Chief  Methods  of  Developing  the  Plan  of  a  Sermon 
discussed, — The  Method  of  Writing  the  Entire  Sermon  with- 
out Stopping  to  Correct  what  has  been  Written ;  The  Method 
of  Revising  the  Sermon  at  the  Time  of  Writing  it;  The 
Method  of  Developing  the  Thoughts  of  the  Sermon  in  the 
Mind,  without  putting  them  on  Paper. — The  Three  Methods 
of  Delivering  Sermons  discussed, — The  Method  of  Reading  a 
Sermon  from  a  Manuscript;  The  Method  of  Delivering  a  Ser- 
mon Memoriter;  The  Method  of  Delivering  a  Sermon  Extem- 
poraneously, as  far  as  the  Language  is  Concerned  .        .     322-32.J 


MANUAL    OF     PREACHING: 

LECTURES    ON    HOMILETICS. 


LECTURE   I. 

THE  DESIGN  OF  THE  STUDY  OF  HOMILETICS— 
IMPORTANCE— PREREQ  UISITES. 

It  may  aid  us  to  derive  greater  benefit  from  the 
study  on  which  we  are  entering,  if  at  the  outset, 
we  consider  the  design  of  the  study  of  Homiletics, 
the  importance  of  the  study,  and  some  of  the  pre- 
requisites to  its  successful  prosecution. 

I.  The  Design  of  the  study  of  Homiletics. 

Homiletics  has  been  defined  as  being,  "Rhetoric 
applied  to  sacred  discourse,"  or  more  specifically, 
as  given  by  Dr.  Eleazar  T.  Fitch,  "The  science 
which  teaches  the  principles  of  adapting  the  dis- 
courses of  the  pulpit  to  the  spiritual  benefit  of  the 
hearers."  Hence  it  is  the  design  of  the  study  of 
Homiletics  to  acquire  such  knowledge  of  these  prin- 
ciples as  will  enable  one  to  apply  them  successfully 
in  preaching  the  gospel. 

Two  inquiries  here  present  themselves:  (1.)  Do 
certain  characteristics  of  thought,  of  arrangement, 
and  of  expression  inhere  in  every  well-constructed 


2  MANUAL    OF    PREACHING. 

sermon,  and,  (2.)  Will  the  knowledge  of  such  char- 
acteristics aid  one  to  make  an  effective  discourse  ? 

In  regard  to  the  first  question,  it  is  sufficient 
to  reply  that  a  careful  examination  of  discourses 
which  have  come  down  to  us  attended  with  a  rep- 
utation for  power,  and  which  also  move  us  when 
we  read  them,  as  well  as  a  careful  analysis  of 
effective  modern  sermons,  reveal  certain  charac- 
teristics which  inhere  in  them  all,  and  which  can 
be  definitely  stated.  Now  Homiletics  is  simply  a 
body  of  principles  or  rules  gathered  by  such  search- 
ing analysis  of  the  best  sermons  in  every  age  of 
the  church.  It  gives  the  results  to  which  the  most 
successful  preachers  have  attained  in  the  art  of 
sacred  discourse.  Hence  it  is  a  thesaurus  of  their 
combined  wisdom  in  the  construction  of  sermons, 
for  each  is  supposed  to  have  embodied  in  his  dis- 
courses the  results  of  his  own  ripe  experience  in 
composition,  so  that  a  well-prepared  treatise,  or 
course  of  lectures  on  Homiletics,  puts  the  student 
in  possession  of  the  knowledge  of  the  most  effective 
preachers  in  regard  to  the  composition  of  sermons. 

We  are,  then,  brought  to  the  second  inquiry, — 
Will  a  knowledge  of  the  results  reached  by  the 
ablest  preachers  in  the  construction  of  sermons 
aid  one  to  produce  an  effective  discourse  ?  N  Now, 
if  there  are  certain  characteristics  essential  to  every 
effective  sermon,  it  must  be  evident  that  he  who 
has  mastered  them  will  be,  to  say  the  least,  more 


DESIGN    OF    HOMILETIC    STUDY.  3 

likely  to  construct  a  good  discourse  than  if  he  had 
given  to  them  no  attention.  Without  the  knowl- 
edge of  these  principles  he  may  indeed  after  long 
and  often  painful  and  mortifying  experience  attain 
to  great  excellence  in  the  composition  of  a  sermon, 
but  aside  from  the  facility  in  composition  which 
he  may  have  thus  gained,  he  has  not  advanced 
one  step  beyond  the  point  at  which  he  would  have 
set  out,  had  he  first  acquired  by  the  study  of 
Homiletics  what  he  has  now  gained  by  experience. 
He  has,  at  length,  after  great  wandering  and 
much  waste  of  time  and  strength  stumbled  into 
the  path  in  which  he  might  have  started.  Now 
the  biography  of  those  who  have  excelled  in  sacred 
discourse,  proves  that  what  we  might  have  inferred 
from  the  nature  of  the  case,  is  true  in  fact.  Read 
the  biography  of  any  of  those  distinguished  men 
whose  sermons  have  descended  to  our  time  as 
models  of  a  powerful  exhibition  of  divine  truth, 
and  you  will  find  that  each  gave  himself  to  the 
study  of  Homiletics,  and  mastered  the  principles 
of  that  science.  He  may  not,  indeed,  have  studied 
these  principles  in  a  formal  treatise.  Oftener  he 
may  have  acquired  them  from  a  careful  perusal  of 
the  discourses  of  eminent  preachers  or  writers.  In 
either  case  the  result  would  be  the  same.  For 
example,  Isaac  Barrow  pored  with  delight  over 
the  writings  of  the  golden-mouthed  Chrysostom, 
termed  the  "Homer  of  orators."     Jonathan  Ed- 


4  MANUAL    OF   PREACHING. 

wards  was  indebted  for  much  of  the  clearness  and 
power  of  his  sermons  to  his  study  of  John  Locke. 
Robert  Hall  from  nine  years  of  age  made  "Ed- 
wards on  the  Will"  and  "Butler's  Analogy"  his 
constant  study,  and  we  are  able  to  discern  in  his 
terse  and  forcible  style,  the  fruits  of  such  study. 

Thus  we  find  that  similar  conditions  of  success 
prevail  in  sacred  as  in  secular  discourse.  In  the 
latter  it  is  well  known  that  all  the  great  masters 
of  speech,  whose  productions  have  come  down  to 
us,  attained  to  their  surprising  excellence  by  the 
most  careful  study  not  only  of  such  rhetorical  trea- 
tises as  they  could  obtain,  but  also  of  the  orations 
of  those  who  had  preceded  them.  Demosthenes 
was  a  most  diligent  student  of  the  speeches  in 
Thucydides;  Cicero,  a  most  careful  student  both 
of  Aristotle  and  of  Demosthenes.  So  in  our  time, 
Brougham  devoted  his  clays  and  nights  to  the 
study  of  Demosthenes,  and  Webster  almost  daily 
studied  the  speeches  of  the  great  Roman  orator. 
Thus  from  the  example  of  those  who  in  all  ages 
have  stood  forth  masters  of  speech,  whether  in 
secular  or  sacred  discourse,  we  infer  that  a  knowl- 
edge of  the  principles  essential  to  effective  dis- 
course greatly  aids  one  who  is  striving  to  attain  it. 

II.  Having  looked  at  the  Design,  let  us  now 
notice,  the  Importance  of  the  study  of  Homiletics. 

This  becomes  apparent  from  two  considerations 
— viz.,  the  magnitude  of  the  object  sought  to  bo 


IMPORTANCE    OF    HOMILETIC    STUDY.  5 

gained  by  the   study,   and  the  magnitude  of  the 
difficulties  to  be  overcome  by  the  sacred  orator. 

1 .  The  greatness  of  the  end  sought  in  the  study 
of  Homiletics — the  ability  to  preach  the  gospel  in 
the  most  effective  manner — shows  the  importance 
of  this  study.  What  is  the  gospel?  "  It  is,'"'  In- 
spiration informs  us,  "  the  power  of  God  unto 
salvation  to  every  one  that  believeth."  Since, 
then,  the  salvation  of  man  rests  upon  his  belief  in 
the  great  truths  of  the  gospel,  it  evidently  is  vastly 
more  important  to  his  highest  welfare  that  he  be 
rightly  instructed  and  persuaded  on  gospel  themes, 
than  on  any  others.  The  opinions  and  practices 
which  he  may  adopt  on  secular  subjects  have  to 
do  chiefly  with  his  temporal  condition,  and  the 
good  or  evil  consequences  terminate  with  the  pres- 
ent life,  but  a  wrong  belief  and  practice  in  respect 
to  the  gospel  is  fatal  to  his  eternal  well-being. 
Hence  it  is  infinitely  more  important  to  learn  how 
to  address  men  effectively  on  the  themes  of  the 
gospel,  than  on  politics,  law,  social  reforms,  or  on 
any  or  all  other  topics  whatever.  Yet  upon  what 
themes  has  most  of  the  eloquence  of  the  world  in 
all  ages  been  expended  ?  For  what  ends  have  so 
many  men  of  the  finest  genius  devoted  years  of 
laborious  study  and  practice  to  become  eloquent  ? 
Look  at  the  Grecian  orator  retiring  for  months 
together  to  his  solitary  cave,  and  there  copying 
and  recopying  for  the  tenth  time  the  orations  scat- 


O  MANUAL    OF    PREACHING. 

tered  throughout  the  writings  of  the  great  historian 
in  order  to  perfect  himself  in  composition.  For 
what  did  he  subject  himself  to  all  this  toil?  A 
worthy  object  indeed, — the  freeing  of  his  country 
from  ignoble  servitude,  and  perhaps  also,  the  link- 
ing of  his  name  with  her  glory. 

But  compare  this  object  with  that  which  every 
minister  of  Christ  professes  to  have  in  view — the 
salvation  of  immortal  souls — and  how  insignificant 
it  appears !  Yet  who  has  ever  thought  that  the 
efforts  of  Demosthenes  to  become  eloquent  were 
too  great  for  the  end  he  sought  ?  The  unanimous 
verdict  of  his  countrymen  and  of  all  posterity  has 
applauded  his  course.  And  the  efforts  of  the  great 
Roman  orator  were  scarcely  inferior  to  those  of  the 
Grecian.  Devoting  himself  for  years,  as  he  tells  us, 
to  the  study  of  oratory  under  the  best  teachers 
which  his  country  afforded,  he  then  visited  Greece, 
and  spent  two  years  at  Athens,  pursuing  his  favor- 
ite study.  For  what  were  all  these  efforts  put 
forth  ?  At  best,  to  serve  and  exalt  his  country, 
but  oftener  to  exalt  himself.  Look,  now,  down 
through  the  ages  from  that  period  to  the  present, 
and  note  that  objects  like  these  have  called"  forth 
the  sublimest  eloquence.  Gather,  now,  all  these 
secular  interests,  and  place  them  in  a  balance  over 
against  the  well-being  of  even  one  immortal  soul, 
and  tell  me,  if  you  can,  how  much  the  latter 
outweighs  the  former.     It  is  a  striking  proof  of 


IMPORTANCE    OF    HOMILETIC    STUDY.  7 

the  stupefying  effect  of  depravity  on  the  heart  and 
mind,  and  as  a  consequence,  of  the  slight  hold  which 
the  most  sublime  and  terrible  truths  have  on  the 
best  men,  that  comparatively  so  few  of  the  Christian 
ministry  have  been  "  eloquent  men,  and  mighty  in 
the  Scriptures." 

2.  The  importance  of  the  study  of  Homiletics  is 
also  seen  from  the  magnitude  of  the  difficulties  to 
be  overcome  by  the  preacher,  arising, 

(1.)  From  the  nature  of  Biblical  truth.  Many 
of  these  truths  are  difficult  of  elucidation.  They 
relate  to  a  Being  not  cognizable  by  the  senses — a 
Being  of  whose  attributes  and  designs  it  is  difficult 
for  the  finite  mind  to  conceive.  In  this  respect, 
many  of  the  themes  of  the  gospel  widely  differ  from 
those  which  are  discussed  in  politics,  law,  and  other 
secular  departments.  In  these  provinces  we  have 
to  deal  chiefly  with  questions  of  fact  taking  place 
before  our  eyes,— questions  settled  by  testimony, 
observation,  and  experience,  and  which  usually  do 
not  require  the  highest  degree  of  skill  for  their  elu- 
cidation. But  he  whose  mission  is  to  set  forth  the 
sublime  truths  and  principles  of  Christianity,  and 
to  point  out  their  application  to  the  multiform  and 
ever-varying  relations  of  human  life,  needs  not  only 
to  apprehend  these  truths,  principles,  and  relations 
himself,  but  also  to  acquire  such  a  degree  of  skill 
in  their  presentation,  as  shall  make  others  also 
understand  them. 


8  MANUAL    OF    PREACHING. 

Another  obstacle  which  the  preacher  must  sur- 
mount arises,  (2.)  From  the  necessity  of  a  frequent 
repetition  of  divine  truths.  Secular  oratory  has 
chiefly  to  deal  with  occurrences  in  personal  and  na- 
tional life,  and  rarely  goes  behind  them  to  discuss 
principles.  In  the  profession  of  law,  for  example, 
most  of  the  cases  argued  in  the  courts  relate  to 
questions  of  fact,  as,  did  A  kill  B  ?,  and  if  so,  was 
the  act  done  with  malice  aforethought?  When 
these  questions  have  been  passed  upon,  the  ques- 
tion as  to  the  punishment  which  A  is  to  receive,  is 
also  settled,  for  the  law  defining  murder  is  explicit, 
and  needs  no  exposition  or  argument  to  make  it 
plain.  Hence,  as  discussions  in  the  legal  profession 
mostly  relate  to  the  occurrences  of  daily  life,  which 
are  well-nigh  numberless  and  ever  varying,  it  is 
manifest  that  the  themes  of  these  discussions  will 
always  be  fresh  and  attractive  to  an  audience.  It 
is  far  otherwise  with  the  themes  of  the  gospel. 
The  truths  upon  which  the  faithful  preacher  must 
chiefly  dwell,  are  very  few.  These  he  must  repeat 
Sabbath  after  Sabbath,  and  year  after  year,  through- 
out the  whole  course  of  his  ministry,  and  though  he 
strive  never  so  earnestly  to  clothe  them  with  flesh 
and  represent  them  in  life,  still,  with  his  happiest 
illustrations,  he  will  never  be  able  to  impart  to 
them  the  freshness  and  interest  which  the  occur- 
rences in  real  life  will  of  themselves  give  to  an 
equal  number  of  truths  in  law  or  politics.     Hence 


j  IMPORTANCE    OF    HOMILETIC    STUDY.  9 

it  is  of  great  importance  that  the  sacred  orator  ac- 
quire such  a  high  degree  of  skill  in  the  presentation 
of  the  cardinal  doctrines  of  Christianity  as  shall  enable 
him  at  all  times  to  impress  them  with  vividness 
and  power  upon  the  hearer. 

Still  another  difficulty  to  be  overcome  by  the 
preacher,  arises,  (3.)  From  the  moral  condition 
of  the  hearer.  One  of  the  first  doctrines  which 
meets  the  eye  of  a  reader  of  the  Bible  is  the  de- 
pravity of  the  human  heart — not  simply  its  destitu- 
tion of  holiness,  but  its  alienation  from  God,  and  dis- 
inclination to  all  right  moral  action.  The  preacher 
is  taught  this  truth  on  almost  every  page  of  the 
inspired  word,  it  is  inculcated  in  his  theological 
training,  and  embodied  in  the  creed  of  the  church 
to  which  he  is  called  to  minister,  yet  perhaps  there 
is  not  one  of  the  great  doctrines  of  the  Bible  which 
he  is  more  apt  to  overlook  in  his  weekly  ministra- 
tions. He  does  not  daily  meet  his  people  in  the 
marts  of  trade,  and  throw  himself  athwart  their 
selfishness,  but  he  sees  them  chiefly  in  the  social 
circle,  or  on  the  Sabbath,  when  they  are  put  on 
their  good  behavior,  and  hence,  in  opposition  to 
his  creed,  he  finds  himself  believing  that  his  people 
are  at  heart  what  they  appear  to  be  on  the  surface 
of  the  life,  and  that  they  will  receive  with  avidity 
the  truths  which  they  have  called  him  to  dispense 
to  them.  He  will,  however,  be  a  fortunate  man, 
if  a  brief  ministry  do  not  convince  him  that  the 


10  MANUAL    OF    PREACHING. 

declarations  of  the  Bible  are  to  be  trusted  before 
his  own  deductions, — if  he  do  not  at  times  find 
himself  thoroughly  disheartened  at  the  slight  im- 
pression which  the  presentation  of  the  most  awful 
truths  will  make  upon  his  hearers.  He  will  find 
not  a  few  of  them  utterly  indifferent  if  not  hostile, 
to  the  great  themes  on  which  he  must  dwell.  They 
will  listen  to  him  with  decent  respect,  and  if  he 
shall  so  adorn  the  truth  as  to  gratify  their  taste, 
with  admiration,  but  it  will  often  be  an  admiration 
rather  of  the  manner  than  of  the  matter.  Were 
we  to  continue  the  parallel  which  we  have  run  be- 
tween the  clerical  and  legal  professions,  we  should 
also  in  this  respect  discern  a  vast  difference  between 
them.  The  barrister  rises  to  address  an  audience 
never  indifferent  either  to  the  topic  on  which  he 
is  to  speak,  or  to  its  issues.  He  is  sure  of  having 
the  earnest  attention  both  of  the  bench  and  of  the 
jury — those  whom  he  most  desires  to  interest,  and 
from  whom  he  is  to  receive  the  decision.  This 
manifest  interest  on  the  part  of  the  audience  great- 
ly encourages  and  assists  the  pleader.  The  inter- 
est shown  by  hearers  in  a  theme,  makes  even  an 
indifferent  speech  effective.  Now  the  preacher  has 
not  only  no  interest  taken  by  his  audience  in 
his  theme  to  sustain  him,  but  he  also  has  in  its 
stead,  to  depress  him,  the  conviction  that  the  truths 
which  he  utters  are  distasteful  to  many  of  his  hearers. 
He  needs,  therefore,  to  add  to  great  wisdom  the 


IMPORTANCE    OF    HOMILETIC    STUDY.  1] 

highest  degree  of  skill  so  to  present  truth  to  his 
audience  that  by  divine  grace  it  may  become  to 
each  "  the  power  of  God  unto  salvation." 

Yet  another  obstacle  to  be  overcome  by  the 
preacher  arises,  (4.)  From  the  intellectual  condition 
of  the  hearer.  Truth  is  made  to  affect  the  heart 
and  life  through  the  intellect.  One  evidently 
must  perceive  a  truth,  before  he  can  feel  and  act 
in  view  of  it.  And  the  degree  to  which  he  appre- 
hends a  truth  and  sees  its  manifold  relations,  will 
ordinarily  be  the  measure  of  its  power  over  him.  It 
is  thus  in  secular  truth,  it  is  equally  so  in  relig- 
ious truth,  for  the  laws  of  mind  in  regard  to  each 
are  the  same.  Yet  from  this  constitution  of  the 
human  mind  arises  one  of  the  greatest  difficulties 
encountered  by  the  preacher,  since  he  is  compelled 
to  make  his  hearers  clearly  see  a  truth  which  he 
wishes  to  make  them  feel.     But  throuo-hout  the 

o 

whole  range  of  truth  which  comes  before  the  mind 
of  man,  there  is  not  one  department  to  which  he 
does  not  address  himself  with  more  intellectual 
vigor  than  to  religious  truth.  On  any  other  sub- 
ject a  speaker  who  has  anything  to  say  worth  the 
hearing,  will  have  an  attentive  audience  prepared 
to  follow  him  with  vigor  at  every  step  of  his  dis- 
course. The  preacher  alone  finds  his  audience  list- 
less and  indisposed  to  intellectual  exertion.  This 
is  largely  traceable  to  the  state  of  heart  which  ren- 
ders them  indisposed  to  apply  themselves  to  truths 


12  MANUAL    OF    PREACHING. 

respecting  which  they  feel,  at  least,  an  indifference. 
But  this  indisposition  to  intellectual  effort  is  greatly 
increased  by  the  physical  condition  of  the  hearers. 
Most  of  them  have  used  up  during  the  week  all  the 
physical  resources  at  their  command,  and  bring  to 
the  "house  of  God"  on  the  Sabbath  bodies  so 
thoroughly  exhausted  that  they  are  unable  to  apply 
their  minds  vigorously  to  any  subject  whatever. 
There  is  also  in  the  occasion  itself  that  which  seems 
to  dissuade  from  intellectual  exertion.  It  is  a 
stated  occasion  recurring  every  seventh  day,  with 
such  perfect  regularity  as  to  divest  it  of  novelty, 
which  greatly  promotes  intellectual  exertion.  The 
hearer  goes  to  the  "  house  of  God"  perhaps  as  uni- 
formly as  to  his  own  table,  and  often  listens  to  the 
sermon  with  about  as  much  exertion  of  the  intellect 
as  he  employs  at  his  daily  meals.  Note,  on  the 
contrary,  how  much  the  orator  on  secular  themes 
is  indebted  to  the  occasion  for  the  earnest  attention 
he  receives  from  his  auditors.  It  is  a  time  of  high 
political  excitement.  The  country  is  agitated  on  a 
question,  the  right  decision  of  which  is  esteemed  by 
all  essential  to  the  prosperity,  and  even  to  the  per- 
petuity of  the  nation.  Let,  now,  two  champions 
representing  the  opposite  sides  of  this  question 
come  before  an  assembly  of  the  people  to  advocate 
each  his  own  views,  and  with  what  intense  interest 
does  every  one  of  that  crowd  listen  to  ever}7-  word, 
thought,   and  argument  that  fall   from  their  lips ! 


IMPORTANCE    OF    HOMILETIC    STUDY.  13 

The  occasion  has  so  aroused  the  intellectual  energies 
of  the  audience,  that  each  listener  gives  the  whole 
force  of  his  mind  to  the  thoughts  brought  before 
him.  Such  occasions  were  those  when  Mr.  Lincoln 
and  Mr.  Douglass  in  their  contest  for  the  United 
States  senatorship  debated  national  questions  before 
the  people  of  Illinois. 

Or  take  a  case  which  frequently  occurs  in  the 
practice  of  law.  A  man  well  known  to  a  commun- 
ity is  found  dead,  with  marks  of  violence  upon  his 
person.  The  people  of  the  neighborhood  are  to  a 
man  under  high  excitement.  The  supposed  mur- 
derer is  apprehended  and  committed  to  prison. 
The  day  of  trial  comes,  and  the  people  throng  the 
court-room,  each  intensely  eager  to  hear,  to  weigh, 
and  to  pass  upon  the  testimony  and  the  arguments 
brought  forward  on  either  side.  How  greatly 
must  such  an  occasion  aid  the  speaker  who  has  a 
sound  argument  to  offer !  Now  occasions  like 
these  to  which  I  have  referred  are  constantly  re- 
curring in  politics  and  law,  not  generally  indeed 
presenting  questions  of  equal  magnitude,  but  always 
exciting  to  a  greater  or  less  degree  the  minds  of 
the  people  in  the  subject  discussed.  Even  the  oc- 
casion of  a  bar-room  caucus,  a  town  meeting,  or  a 
trial  before  a  "Justice  of  the  peace"  brings  to- 
gether a  more  interested  and  attentive  audience 
than  usually  gathers  on  the  Sabbath  to  listen  to  the 
words  of  eternal  life.     The  preacher  alone  of  all 


14  MANUAL    OF   PREACHING. 

public  speakers  not  only  receives  no  assistance 
from  the  occasion  on  which  he  speaks,  but  often 
positive  injury,  so  that  in  addition  to  all  the  other 
obstacles  which  crowd  the  path  to  his  success,  he 
must  contend  even  against  the  occasion  itself ! 
How  greatly,  therefore,  does  he  need  to  make  him- 
self master  both  in  theory  and  practice,  of  the 
principles  which  lie  at  the  foundation  of  all  effective 
preaching! 

III.  Having  noticed  the  Design  of  the  study 
of  Hon  ule  tics,  and  its  Importance  to  the  preacher, 
let  us  now  mark  certain  Prerequisites  to  the  suc- 
cessful prosecution  of  this  science. 

1.  The  first  prerequisite  is  a  love  for  the  work 
of  the  preacher.  A  love  for  one's  chosen  employ- 
ment is  essential  to  a  thorough  knowledge  of  it, 
in  any  department  of  effort,  but  especially  so  in 
the  learned  professions,  each  of  which  requires  so 
vast  an  amount  of  intellectual  labor  to  master  its 
principles.  Yet  in  no  one  of  them,  as  we  have 
seen,  is  it  so  difficult  to  excel  as  in  the  clerical  pro- 
fession. The  manner,  too,  in  which  its  principles 
are  taught, — and  perhaps  necessarily, — seems  to 
require  for  their  mastery  an  unusual  amount  of 
love  for  the  preacher's  work.  For  there  are  fewer 
outside  attractions  to  the  study  of  Homiletics  to 
captivate  the  mind  than  pertain  to  the  study  of 
either  of  the  other  learned  professions.  In  the 
study  of  law,  for  example,  the  student  is  constantly 


PREREQUISITES    TO    HOMILETIC   STUDY.  15 

stimulated  to  intellectual  effort  by  the  novelty  of 
the  combinations  which  its  principles  daily  form  in 
real  cases  before  his  eyes  in  the  court-room.  The 
occasion,  the  learned  counsel,  and,  at  times,  the 
prisoner,  and  the  eager  crowd,  all  combine  to  in- 
cite him  to  master  the  legal  principles  on  which 
the  decision  of  the  case  must  rest.  This  great 
advantage  which  the  student  of  the  law  enjoys,  is 
so  well  put  in  the  ''Dialogue  on  Orators"  com- 
monly ascribed  to  Tacitus,  that  I  cannot  do  better 
than  to  give  the  passage  in  which,  speaking  in  the 
person  of  Messala,  the  author  describes  the  training 
by  which  not  a  few  youth  in  the  better  days  of 
the  Roman  republic  became  eminent  orators. — 
"Among  our  ancestors,"  he  remarks,  "that  youth 
who  was  being  prepared  for  the  forum  and  eloquence, 
already  trained  by  a  course  of  domestic  discipline, 
was  taken  by  the  father  or  by  relatives  to  the  orator 
who  was  holding  the  first  position  in  the  State.  He 
was  accustomed  to  follow  him,  to  attend  him;  to 
be  present  at  all  his  pleadings,  whether  in  courts 
of  judicature,  or  in  the  assemblies  of  the  people,  so 
that  he  learned  even  to  catch  up  his  altercations, 
and  to  take  part  in  his  contentions  and,  if  I  may 
so  say,  he  learned  in  battle  to  fight  ('  pugnare  in 
proelio  disceret ').  From  this  he  gained  great 
experience,  great  firmness.  A  large  amount  of 
judicial  experience  forthwith  fell  to  youth  pursuing 
their  studies  in  the  midst  of  so  much  light,  and 


16  MANUAL    OF    PREACHING. 

among  the  very  crises  themselves,  where  no  one 
with  impunity  says  anything  foolishly,  or  inap- 
propriately, that  both  the  judge  does  not  disapprove, 
and  the  opposing  counsel  cast  in  his  teeth,  in  fine, 
that  the  members  of  the  Bar  do  not  spurn.  There- 
fore they  were  forthwith  imbued  with  a  true  and 
incorrupt  eloquence,  and  though  they  attended  on 
one,  yet  they  were  observing  all  the  advocates  of 
the  same  age  in  very  many,  both  causes  and  trials, 
and  were  having  the  advantage  of  the  most  diverse 
tastes  of  the  people  themselves,  by  which  they 
easily  ascertained  what  in  each  orator  was  ap- 
proved, or  was  displeasing.  So  that  neither  was 
there  wanting  to  them  an  instructor — a  most  ex- 
cellent indeed,  and  choice  one, — to  furnish  the 
face  of  eloquence,  not  its  likeness,  nor  were  there 
wanting  adversaries  and  rivals  fighting  with  the 
sword,  not  with  foils  ('  ferro,  non  rudibus  climi- 
cantes '),  but  there  was  an  auditory  ever  full,  ever 
new,  both  of  those  hostile  and  of  those  favoring- 
so  that  things  well  spoken  did  not  pass  unnoticed."1 

What  a  graphic  description  has  the  writer  here 
given  of  the  training  of  students  of  the  law  in 
times  nearly  two  thousand  years  later  than  his 
own !  And  who  cannot  see  that  such  a  method 
of  discipline  would  of  itself  make  one  in  love  with 
his  chosen  profession  ? 

If,   now,  we   turn  to  the   medical  profession, 

1  "  De  Oratoribus  Dialogus."     Sec.  xxxiv. 


PREREQUISITES    TO    HOMILETIC    STUDY.  17 

we  shall  here  also  find  that  the  manner  in  which 
its  principles  are  taught,  materially  contributes  to 
increase  the  interest  which  the  student  of  medi- 
cine may  have  felt  when  he  entered  on  its  study. 
Having  gained  some  knowledge  of  the  technicali- 
ties of  the  science,  he  is,  at  once,  introduced  to 
the  organism  which  is  to  be  his  study  throughout 
life.  The  human  body  henceforth  becomes  his 
teacher,  and  at  every  step  of  his  progress  incites 
him  to  new  effort. 

Turn  now  to  look  at  the  student  of  divinity  as 
he  approaches  the  close  of  his  theological  training. 
Hitherto  he  has  been  viewing  the  "disjecta  mem- 
bra "  of  the  Christian  system,  trying  to  fit  bone  to 
bone  and  joint  to  joint,  and  now  he  comes  to  ad- 
dress himself  to  the  work  of  putting  flesh  upon 
these  "dry  bones''  that  the  Spirit  of  the  Lord 
may  come  into  them  and  give  life  and  power. 
But  unlike  the  student  of  medicine,  he  has  no  real 
body  to  aid  and  incite  him  in  his  work,  or  if  he 
have  a  subject  to  dissect,  it  is  usually  one  manu- 
factured for  the  occasion.  Nor  has  he,  like  the 
student  of  law,  a  combination  of  outward  incidents 
to  impart  to  him  new  zest  for  his  work.  Hence 
he  must  mainly  rely  on  his  love  for  his  profession 
to  incite  him  to  a  mastery  of  its  principles. 

2.  A  second  prerequisite  to  the  successful  study 
of  Homiletics  is  a  just  appreciation  of  the  magni- 
tude of  the  preacher's  work.     A  proper  estimate 


18  MANUAL    OF    PREACHING. 

of  the  greatness  of  this  work  as  gathered  from  the 
vast  results  awaiting  it;  will  materially  aid  one  to 
enter  on  the  study  of  the  science,  a  knowledge  of 
which  is  so  essential  to  his  success  in  the  ministry, 
with  a  spirit  not  to  be  daunted  by  the  obstacles  many 
and  great  which  will  confront  him.  The  thought 
of  the  sublime  mission  for  which  he  has  been  ac- 
counted worthy,  will  daily  abide  with  him,  strength- 
ening and  sustaining  him  in  the  midst  of  his  toil, 
and  firing  him  with  new  zeal  to  make  himself  a 
master  in  his  sacred  calling.  Then,  too,  the  noble- 
ness of  the  reward  awaiting  the  faithful  preacher 
serves  to  show  the  greatness  of  his  mission.  What 
a  sublime  recompense  has  he  before  him,  compared 
with  objects  for  which  the  ambitious  youth  of  the 
ancient  republics  strove !  What  are  empty  plaudits 
and  fading  wreaths,  or  places  of  earthly  honor  and 
power,  contrasted  with  "shining  like  a  star  forever 
and  ever "  as  the  reward  of  turning  many  to  right- 
eousness! And  yet  what  power  over  men  had 
such  objects  to  drive  them  to  lonely  caves,  and  to 
weary  preparation  for  the  Pnyx  and  the  Forum ! 
Let  him  who  is  training  himself  for  a  work  and 
a  reward  incomparably  greater  than  any  which 
earth  can  offer,  gaze  upon  them,  until  he  shall 
feel  their  power  coining  over  him,  and  girding  him 
to  high  endeavor. 

3.  A  third  prerequisite  to  the  successful  study 
of  Homiletics  is  a  proper  appreciation  of  the  diffi- 


PREREQUISITES    TO    HOMILETIC    STUDY.  19 

culties  of  the  preacher's  work.  A  clear  view  of 
the  obstacles  which  he  must  encounter  in  his  pro- 
fession, will  make  him  all  the  more  in  earnest  to 
render  his  preparation  as  complete  as  possible. 
Let  him  seek  to  gain  a  clear  conception  of  the 
difficulties  which,  to  become  a  successful  preacher, 
he  must  overcome, — arising  from  the  nature  of 
divine  truths,  from  the  necessity  of  their  frequent 
repetition,  and  from  both  the  moral  and  intellectual 
condition  of  those  whom  he  will  be  called  to  ad- 
dress, and  he  will  feel  that  when  he  shall  have 
done  his  best,  and  availed  himself  of  all  the  aids 
within  his  reach,  he  will  even  then  go  forth  to  his 
mission  but  poorly  qualified  for  this  most  difficult 
of  all  professions.  This  feeling  will  strengthen  his 
purpose,  and  give  energy  to  his  efforts  to  master 
the  science. 

4.  A  fourth  prerequisite  to  the  successful  study 
of  Homiletics  is  a  realization  of  the  need  of  Divine 
assistance.  On  this  point  it  is  not  necessary  to 
dwell.  For  it  is  evident  that  without  Divine  aid 
one,  though  he  were  to  become  master  of  speech, 
would  fail  to  preach  effectively  a  gospel  whose 
power  lies  not  so  much  in  "  wisdom  of  words  "  as 
in  the  presence  of  the  Holy  Spirit.  An  abiding 
conviction  of  his  need  of  Divine  aid  will  lead  the 
student  to  blend  all  his  efforts  with  prayer. 

5.  It  remains  to  notice  a  fifth  prerequisite  to 
the  successful  study  of  Homiletics — a  willingness 


20  MANUAL    OF    PREACHING. 

to  submit  to  judicious  criticism.  It  might  seem 
unnecessary  to  name  this  point,  and  it  would  be, 
were  there  not  those  who  uphold  in  theory  that 
to  which  they  are  unwilling  to  conform  in  practice. 
Few  can  be  found  who  will  deny  the  great  value, 
to  the  student  in  Homiletics,  of  candid  and  intel- 
ligent criticism  on  his  efforts  in  this  department, 
and  perhaps  as  few  who  will  submit  to  it  with 
thankfulness.  Let,  then,  such  criticism  be  freely 
and  kindly  given,  and  as  kindly  received. 


LECTURE   II. 

THE  MEANS  OF  ATTAINING  SKILL  IN  HOMILETICS-RHETORICAL 

TREATISES-MODELS  IN  LITERATURE— LITERARY 

COMPOSITION. 

In  order  to  become  skillful  in  this  science,  care- 
ful attention  should  be  given  to  the  more  important 
treatises  on  both  general  and  sacred  rhetoric;  to 
models  in  both  secular  and  sacred  literature;  and 
to  one's  own  efforts  in  literary  composition. 

Let  us  notice  these  in  their  order. 

I.  Treatises  on  general  rhetoric.  Since  the 
principles  which  lie  at  the  foundation  of  every 
species  of  literary  composition  are  the  same,  gen- 
eral rhetoric  includes  the  principles  of  sacred 
rhetoric,  and  should  be  studied  before  attention  is 
given  to  Homiletics. 

The  ablest  work  on  general  rhetoric,  though 
the  most  ancient  extant,  is  Aristotle's  Rhetoric 
("Tsxvt?  'PijropiHT}").  It  should  be  mastered  by  him 
who  would  become  skilled  in  the  art  of  persuasion. 
Later  writers  on  rhetoric  have  largely  borrowed 
from  this  prince  of  rhetoricians.     He  shows  won- 


22  MANUAL    OF    THE  ACHING. 

derful  knowledge  of*  human  nature,  and  sets  forth 
the  means  by  which  persuasion  can  be  effected. 
The  chief  defect  of  the  treatise  is  its  low  estimate 
of  the  moral  nature  of  man,  rarely  teaching  to 
appeal  to  that  which  is  noblest  in  him. 

Cicero,  in  his  work  On  the  Orator,  ("De  Oratore,'"') 
sets  forth  the  methods  by  which  he  became  the 
consummate  orator  he  was;  and  Quintilian,  in 
his  Education  of  the  Orator,  ("  De  Institutione 
Oratoria,")  gives  in  a  more  systematic  form  the 
rules  after  which  the  great  Roman  orators  had 
fashioned  themselves. 

Of  modern  works  on  general  rhetoric,  Dr.  George 
Campbell's  "  Philosophy  of  Rhetoric  "  is  the  ablest. 
It  does  not  profess  to  be  a  full  rhetorical  treatise, 
but  so  far  as  it  goes,  it  is  very  able. 

Dr.  Hugh  Blair's  "Lectures  on  Rhetoric  and 
Belles  Lettres,"  delivered  for  twenty-four  years  in 
the  University  of  Edinburgh,  and  published  by 
him  when  he  retired  from  his  duties  in  the  Uni- 
versity in  1783,  has  long  been  a  favorite  treatise 
in  Great  Britain.  It  abounds  in  good  sense,  but 
is  neither  very  original  nor  profound.  The  best 
part  of  the  work  is  that  on  Poetry. 

Dr.  Richard  Whately's  "  Elements  of  Rhetoric  " 
is  more  original  and  suggestive  than  Dr.  Blair's 
treatise.  It  is  a  good  hand-book,  and  well  repays 
study. 

Professor  Henry  N.  Day's  "  Art  of  Discourse  " 


RHETORICAL    TREATISES.  23 

is  well  worth  perusal.     Its  analysis  and  arrange- 
ment are  excellent. 

Dr.  Francis  Theremin's  Rhetoric,  entitled  "El- 
oquence a  Virtue:  or,  Outlines  of  a  Systematic 
Rhetoric,"  translated  from  the  German  by  Pro- 
fessor William  G.  T.  Shedd,  is,  perhaps,  the  niqflt 
original  and  profound  work  on  the  subject  of 
which  it  treats,  that  has  appeared  since  the  time 
of  Aristotle.  It  should  be  the  preacher's  manual 
in  this  department. 

A  treatise  from  the  pen  of  Pres.  John  Bascom, 
entitled  "Philosophy  of  Rhetoric,"  is  an  original 
and  suggestive  work,  and  is  a  valuable  addition  to 
this  department  of  literature. 

II.  Treatises  on  sacred  rhetoric.  Systematic 
works  on  Homiletics  are  comparatively  few,  and 
mostly  of  modern  date.  Only  those  which  are  ac- 
cessible and  valuable  to  the  English  student,  need 
here  be  named. 

One  of  the  earliest  systematic  treatises  on 
sacred  rhetoric,  is  "  Claude's  Essay  on  the  Com- 
position of  a  Sermon."  Its  author,  Rev.  John 
Claude — a  distinguished  minister  of  the  French  Re- 
formed Church  at  Charenton  (near  Paris), — died  in 
1687,  and  the  work,  written  to  aid  his  son  in  pre- 
paration for  the  ministry,  was  published  in  French 
the  year  after  his  decease.  It  was  introduced  to 
the  English  public  in  1778,  through  a  translation 
by  the  Rev.  Robert  Robinson,  a  distinguished  Bap- 


24  MANUAL    OF    PREACHING. 

tist  minister  of  Chesterton,  England,  in  two  octavo 
volumes  of  five  hundred  pages  each,  with  copious 
and  learned  notes  from  his  own  pen.  Indeed,  the 
notes  themselves,  scholarly,  discriminating,  and 
often  witty,  are  as  valuable  as  is  the  treatise  it- 
self. The  essay  is  well  worth  reading.  For  half 
a  century  it  was  the  standard  work  on  Homiletics, 
and  gave  law  to  the  English  pulpit. 

The  next  treatise  in  the  order  of  time,  as  of 
importance,  is  F6nelon's  "Dialogues  on  Eloquence, 
particularly  the  Eloquence  of  the  Pulpit,"  written 
by  Fenelon,  Archbishop  of  Cambray  (born  1651, 
died  1715).  Although  a  very  small  volume,  it 
contains  many  excellent  thoughts,  and  practical 
suggestions.  Access  to  the  work  can  be  had  in 
the  volume  entitled  "The  Preacher  and  Pastor," 
and  also  in  "  The  Young  Preacher's  Manual,"  com- 
piled by  President  Ebenezer  Porter. 

A  still  smaller  work  than  Fenelon's,  but  equally 
abounding  in  valuable  suggestions,  is  Dr.  Philip 
Doddridge's  "Lectures  on  Preaching,  and  the  sev- 
eral branches  of  the  Ministerial  Office,"  delivered 
near  the  middle  of  the  eighteenth  century,  to  the 
successive  classes  which  he  instructed  for  the 
ministry  (b.  1702,  d.  1751).  The  lectures  were 
gathered  mostly  from  notes  taken  by  his  pupils, 
and  though  brief,  they  embrace  a  great  variety 
of  topics — as,  for  example,  directions  for  the  com- 
position and  delivery  of  sermons;  for  public  prayer; 


RHETORICAL    TREATISES.  25 

catechising;  administering  the  sacraments;  and  pas- 
toral duties;  yet  they  are  all  discussed  with  the 
good  sense  which  characterizes  whatever  Dr.  Dodd- 
ridge has  written. 

Soon  after  the  publication  of  Dr.  Doddridge's 
Lectures,  a  larger  and  more  elaborate  treatise  came 
from  the  pen  of  Dr.  Campbell,  entitled,  "Lectures 
on  Systematic  Theology  and  Pulpit  Eloquence.7' 
They  were  prepared  for  the  students  of  divinity 
whom  he  instructed  in  Marischal  College,  and 
were  first  delivered  in  1772  and  1773,  and  given 
to  the  world  near  the  close  of  that  century.  The 
lectures  are  very  able,  and  they  constituted  at  the 
time,  the  best  treatise  on  Homiletics  in  the  Eng- 
lish language.  Later  writers  in  this  department 
have  been  largely  indebted  to  these  lectures. 

Following  at  some  interval  the  publication  of 
Dr.  Campbell's  Lectures,  came  Dr.  Ebenezer  Por- 
ter's""  Lectures  on  Homiletics,  and  Preaching,  and 
on  Public  Prayer,"  given  to  the  public  in  1834. 
With  the  exception  of  a  small  work  by  Cotton 
Mather,— "  The  Student  and  Preacher,"— it  was 
the  first  American  treatise  published  on  Homi- 
letics. It  abounds  in  wise  practical  suggestions, 
and  is  worthy  of  being  carefully  read  by  the 
student  in  this  department.  The  few  lectures  on 
"  Public  Prayer"  which  it  contains,  are  valuable. 

The   next  important  treatise  in  the  order  of 
time  is  Rev.  W.  Gresley's  "  Ecclesiastes  Anglicanus, 


26  MANUAL    OF    PREACHING. 

being  a  Treatise  on  Preaching  as  adapted  to  a 
Church  of  England  Congregation,  in  a  Series  of 
Letters  to  a  Young  Clergyman,"  and  published  in 
1840.  The  author  has  largely  drawn  from  former 
treatises.  The  chief  value  of  the  work  lies  in  the 
discussion  of  text-sermons,  and  subject-sermons. 
The  book  is  worth  reading. 

Prof.  Henry  J.  Ripley's  "  Sacred  Rhetoric;  or, 
Composition  and  Delivery  of  Sermons,"  was  given 
to  the  public  in  1849.  It  is  a  very  modest  treatise 
in  which  the  author  gives  full  credit  for  his  in- 
debtedness to  other  writers,  particularly  Whately. 
Its  chief  value,  as  in  the  case  of  Gresley's  treatise, 
lies  in  its  discussion  of  text-sermons  and  subject- 
sermons.  About  one-fourth  part  of  the  book  is 
taken  up  with  a  reprint  of  Dr.  Ware's  excellent 
1  Hints  on  Extemporaneous  Preaching." 

Prof.  A.  R.  Yinet's  "Homiletics;  or,  The  The- 
ory of  Preaching,"  published  in  French  in  1840,  but 
given  to  the  English  public  in  1853,  is  the  ablest 
work  which  had  appeared  on  the  subject  of  Homi- 
letics proper.  It  is  not  so  practical  as  the  former 
treatises,  and  is  too  abstruse  and  full  for  a  hand- 
book.1 

Prof.  Daniel  P.  Kidder's  "Treatise  on  Homi- 
letics; designed  to  illustrate  The  True  Theory  and 
Practice    of  Preaching   the    Gospel,"    is    a   well 

1  A.  E.  Vinet  was  Professor  of  Practical  Theology  at  Lausanne  in 
Switzerland,  born  1797,  died  1847. 


RHETORICAL    TREATISES.  27 

prepared  work,  and  contains  many  useful  suo-- 
gestions.  The  appendix  containing  an  outline  of 
the  "Literature  of  Homiletics,"  is  very  valuable. 

Prof.  William  G.  T.  Shedd's  "Homiletics  and 
Pastoral  Theology,"  is  an  original,  fresh,  and  sug- 
gestive treatise,  but  does  not  include  a  full  discus- 
sion of  the  subject.  The  chapters  on  "  General  and 
Special  Maxims  for  Sermonizing,"  are  excellent. 

Prof.  James  M.  Hoppin's  "  Office  and  Work 
of  the  Christian  Ministry,"  contains  a  careful  and 
scholarly  discussion  of  the  various  parts  and  qual- 
ities of  a  sermon,  and  is  well  worth  reading.  The 
revised  and  enlarged  edition  is  greatly  superior 
to  the  first. 

Prof.  John  A.  Broadus'  "  Preparation  and  De- 
livery of  Sermons,"  is  a  very  practical  treatise 
packed  full  of  good  sense  and  sound  learning,  and 
is  the  result  of  many  years'  experience  in  teach- 
ing Homiletics  in  the  class-room.  Part  V.  on  the 
"  Conduct  of  Public  Worship,"  is  especially  valuable. 

Rev.  George  Winfred  Hervey's  "System  of 
Christian  Rhetoric,"  is  a  large  and  able  work,  in 
which  the  author,  as  he  says  in  his  Introduction, 
makes  "  a  well-meant  attempt  to  build  a  system  of 
Sacred  Rhetoric  on  what  he  has  been  led  to  regard 
its  only  proper  foundation," — the  preaching  of 
Christ,  of  the  Apostles,  and  Prophets.  The  man- 
ner as  well  as  the  matter  of  their  preaching,  the 
author  regards  as  the  model  for  pulpit  orators  in 


28  MANUAL   OF    PREACHING. 

every  age.  He  remarks,  (Introduction,  page  4), 
"The  public  addresses  of  Moses  and  the  other 
Hebrew  prophets,  the  sermons  of  our  Divine  Mas- 
ter, the  sacred  speeches  of  Peter,  Stephen,  and 
Paul,  and  the  inspired  biographies  of  these,  together 
with  the  Scripture  precepts  on  preaching,  are  the 
quaries  to  which  we  are  beholden  for  the  most  solid, 
as  well  as  the  most  polished  parts  of  our  work." 
He  would  also  in  a  subordinate  way  use  such  preach- 
ers as  "  Chrysostom,  Augustine,  Luther,  Wesley, 
Whitefield,  and  other  such  men  as  have  afforded 
us  valuable  materials  wherewith  to  buttress  and  to 
window  this  Homiletical  structure."  And  he  would 
not  discard,  but  use  with  caution,  the  instructive 
examples  and  precepts  of  the  Greek  and  Roman 
orators  and  rhetoricians.  The  treatise  contains 
many  valuable  thoughts  and  suggestions,  and  shows 
wide  reading  in  its  author,  but  in  his  effort  to  give 
unity  to  his  system,  he  seems  to  carry  his  theory 
too  far.     The  work  will  well  repay  reading. 

Prof.  Austin  Phelps'  work,  entitled,  "The  The- 
ory of  Preaching,"  is  a  very  valuable  contribution 
to  Homiletic  literature.  It  comprises  the  lectures 
which,  for  thirty-one  years,  were  delivered  to  suc- 
cessive classes  in  Andover  Theological  Seminary. 
The  volume  discloses  wide  reading  and  excellent 
judgment,  and,  upon  the  whole,  may  be  regarded 
as  standing  at  the  head  of  American  treatises  on 
Homiletics 


MODELS  IN  SECULAR  LITERATURE.       29 

Rev.  John  W.  Etter's  treatise  on  Homiletics, 
entitled,  "The  Preacher  and  his  Sermon,"  con- 
tains a  fresh,  full,  and,  perhaps,  somewhat  diffuse 
treatment  of  a  great  variety  of  topics  relating 
to  the  pulpit.  The  work  abounds  in  appropriate 
quotations,  shows  extensive  reading  in  its  author, 
and  is  worthy  of  careful  perusal. 

To  these  systematic  works  on  sacred  rhetoric 
should  be  added  such  less  formal  treatises  as  Dr.  J. 
W.  Alexander's  "Thoughts  on  Preaching,"  Pres. 
Wayland's  "Ministry  of  the  Gospel,"  Dr.  N.  Mur- 
ray's "Preachers  and  Preaching,"  Rev.  H.  W. 
Beecher's  "Yale  Lectures  on  Preaching,"  Dr. 
John  Hall's  "  Grod's  Word  through  Preaching," 
Dr.  W.  M.  Taylor's  "The  Ministry  of  the  Word," 
Rev.  Phillips  Brooks'  "  Lectures  on  Preaching." 
Dr.  R.  W.  Dale's  "Nine  Lectures  on  Preaching," 
Bishop  Simpson's  "Lectures  on  Preaching,"  Dr. 
Howard  Crosby's  "The  Christian  Preacher,"  and 
Dr.  R.  S.  Storrs'  "Conditions  of  Success  in  Preach- 
ing without  Notes."  Each  of  these  volumes  will 
well  repay  careful  reading. 

III.  Models  in  secular  literature. 

1.  Ancient  classics  in  poetry,  history,  and 
oratory.  Of  these  should  be  named  Homer; 
Thucydides,  —  particularly  the  speeches  in  his 
"  History  of  the  Peloponnesian  War," — the  Pan- 
egyricus  of  Isocrates;  the  G-orgias  of  Plato;  Vir- 
gil;  Horace;   and   especially  the  orations  of  the 


30  MANUAL    OF    PREACHING. 

eminent  Grecian  and  Roman  orators.  There  can 
be  no  question  as  to  the  great  benefit,  to  the  student 
of  Homiletics,  of  a  careful  and  constant  perusal  of 
these  masters  of  speech.  Although  they  should  not 
be  servilely  copied,  yet  a  careful  study  of  them 
cannot  fail  to  refine  the  taste,  and  give  power  and 
finish  to  the  expression. 

2.  English  classics.  Here  is  a  vast  and  lux- 
uriant field  through  which  the  student  in  Homi- 
letics may  range  with  constant  delight  and  profit. 
First  of  all,  let  him  study  the  early  English  writers 
— Chaucer,  Spenser,  and  their  contemporaries. 
They  should  be  studied  mainly  for  their  excellence 
in  the  use  of  the  pure  Anglo-Saxon.  Especially 
should  Chaucer  be  studied  by  him  who  would  mas- 
ter the  English  tongue.  Spenser  in  his  "Faerie 
Queene"1  says  of  him — 

"Dan  Chaucer,  well  of  English  undefyled, 
On  Fames  eternall  beadroll  worthie  to  be  fyled." 

The  works  of  Shakespeare  and  Milton  should 
be  carefully  studied  until  they  become  familiar. — 
the  prose  of  the  latter  as  well  as  his  poetry.  Study 
the  majesty  of  his  prose  writings  as  seen  in  his 
"  Areopagitica,  or  Speech  for  the  Liberty  of  Unli- 
censed Printing,'7  and  if  you  would  see  by  what 
process  of  discipline  he  brought  himself  to  this  ex- 
cellence in  composition,  read  his  letter  "On  Edu- 

1  Book  4,  Canto  2,  st.  32. 


MODELS  IN  SACRED  LITERAUTRE.        31 

cation,"  to  "Master  Hartlib,"  in  which  he  gives 
an  outline  of  a  course  of  study  for  boys  designed 
for  a  liberal  education. 

The  orations  of  the  British  orators  of  the  times 
of  Burke,  Pitt,  and  Fox  will  not  be  overlooked 
by  the  earnest  student  of  Homiletics.  Especially 
should  he  study  the  writings  of  Edmund  Burke. 
If  he  will  carefully  read  the  "Letters  of  Junius," 
he  will  be  but  an  unapt  scholar,  if  he  do  not 
learn  from  them  how  to  express  his  thoughts 
more  forcibly.  Addison  will  teach  him  how  to 
express  his  thoughts  gracefully. 

Nor  should  he  neglect  to  study  the  productions 
of  the  best  American  authors,  as  the  "Federalist"; 
the  orations  of  Webster,  and  Everett;  and  the 
writings  of  Washington  Irving.  These  last  should 
be  carefully  read  for  their  excellence  of  style. 

IV.  Models  in  sacred  literature. 

The  works  in  this  department  of  literature  wor- 
thy of  careful  study  are  very  many.  Only  those 
which  are  easy  of  access  to  the  English  student, 
and.  of  especial  excellence,  will  here  be  named. 
Tlie  sermons  particularly  commended  to  your  at- 
tention, are  those  of  Dr.  Isaac  Barrow,  Archbishop 
Tillotson,  Rev.  James  Saurin,  Rev.  John  Howe, 
Dr.  Robert  South,  Dr.  Jeremy  Taylor,  Rev.  John 
Wesley,  Rev.  Frederick  W.  Robertson,  Dr.  Thomas 
Guthrie,  Dr.  Henry  Melvill,  Dr.  Alexander  Mac- 
lareu,  Dr.  John  Caird,  Dr.  Joseph  Parker,  Rev. 


oZ  MANUAL    OF   PREACHING. 

Charles  H.  Spurgeon;  and,  of  American  produc- 
tions, the  discourses  of  Pres.  Jonathan  Edwards, 
Pres.  Samuel  Davies,  Dr.  John  M.  Mason,  Pres. 
Timothy  Dwight,  Dr.  Nathaniel  Emmons,  Dr. 
Edward  D.  Griffin,  Dr.  Horace  Bushnell,  Pres. 
T.  D.  Woolsey,  Dr.  W.  M.  Taylor,  and  Rer. 
Phillips  Brooks. 

If  the  student  have  not  access  to  these  works,  he 
will  find  an  able  sermon  from  each  of  most  of  these 
authors  in  the  two  volumes  of  Fish's  "History  and 
Repository  of  Pulpit  Eloquence,'"'  which,  together 
with  a  third  volume  entitled  "The  Pulpit  Elo- 
quence of  the  Nineteenth  Century,"  will  furnish 
him  with  able  discourses  from  many  of  the  dis- 
tinguished preachers  of  the  Christian  Church.  Es- 
pecially let  him  not  omit  to  study  that  best  of  all 
English  models  in  the  forms  of  presenting  divine 
truth  to  the  popular  mind,  as  also  in  force,  beauty, 
and  variety  of  expression, — the  English  Bible. 

V.  One's  own  efforts  in  literary  composition. 

The  student  in  Homiletics  will  receive  little  aid 
from  the  works  which  have  been  named,  unless  he 
shall  intelligently  and  carefully  follow  in  practice 
the  principles  which  they  teach,  and  the  examples 
which  they  furnish.  No  study  of  rhetoric  and  of 
literary  models  can  take  the  place  of  careful  and 
frequent  composition.  ."The  pen,"  says  Cicero, 
"  is   the    best  and   most  excellent   producer  and 


LITERARY   COMPOSITION.  33 

teacher  of  speaking." *  This  opinion  he  repeats 
again  and  again  throughout  his  works,  thus  clearly 
showing  the  high  estimate  which  this  prince  of 
writers  and  Orators  placed  on  careful  composition 
as  a  means  of  attaining  excellence  in  speech.  The 
same  view  has  been  taken  by  the  most  distinguished 
writers  in  every  age.  Isocrates  composed  with  most 
scrupulous  care.  Demosthenes  seemed  equally 
solicitous  to  form  a  style  which  should  give  to  his 
orations  the  greatest  effect  when  spoken.  Dr. 
Barrow  wrote  some  of  his  discourses  three  times 
over.  Bishops  Tillotson  and  Atterbury  were  no 
less  attentive  to  the  expression  of  their  thoughts. 
The  great  labor  which  Robert  Hall  and  John 
Foster  expended  on  their  style  is  well  known.2 
Let  him  who  would  gain  the  heights  of  power 
on  which  those  masters  of  speech  stood,  address 
himself  with  equal  diligenee  and  care  to  the  im- 
provement of  his  style. 

Manner  of  studying  literary  models. 
I.  Study  models  with  reference  to  the  peculiar 
excellence  of  each.  As  no  composition  is  perfect, 
so  there  is  none  that  surpasses  all  others  in  every 
respect.  Each  recognized  model  is  distinguished 
for  some  peculiar  excellence,  which  should  be  care- 

1  "  Stilus  optinius  et  praestantissimus  dicendi  effector  ac  magister." 
De  Oratore  1,  33. 

2  See  Dr.  Ryland's  Life  of  John  Foster,  Vol.  II.  pp.  8  and  12. 


34  MANUAL    OF    PREACHING. 

fully  observed.  Let  us  note  a  few  of  those  quali- 
ties to  which  our  attention  should  be  particularly 
directed. 

1.  Study  models  with  reference  to  the  proper 
selection  of  words.  Read  attentively  those  au- 
thors that  excel  in  this  respect,  and  note  the  care 
with  which  they  have  chosen  their  words.  Addi- 
son and  Irving  are  fine  examples  under  this  head, 
as  also  Tillotson  and  Atterbury.  Robert  Hall  was 
as  fastidious  in  selecting  words,  as  thoughts.1 

One  of  the  best  models  of  just  and  forcible  use 
of  words  is  the  English  version  of  the  Bible.2 

2.  Study  models  with  reference  to  the  proper 
arrangement  of  words.  Choice  words  when  thrust 
into  poorly  constructed  sentences  become  shorn  of 
much  of  their  beauty  and  power.  Hence  a  good 
arrangement  of  words  is  as  essential  to  effective 
writing  as  a  good  selection  of  words.  The  works 
of  the  authors  just  now  named,  are  as  fine  models 
of  admirable  construction,  as  of  choice  language. 
Note  carefully  the  manner  in  which  these  skillful 
writers  marshal  their  words  into  phrases  and  sen- 
tences so  as  to  make  them  the  most  effective. 

3.  Study  models  with  reference  to  the  proper 
development  of  thought.  The  words  of  a  writer 
may  be  well  chosen,  and  his  sentences  well-con- 
structed, while  the  thought  which  he  would  prove 

i  See  Harper's  Ed.  of  Hall's  works,  Vol.  I.,  p.  22,  also  Vol.  IV.,  p.  50. 
2  See  remarks  of  Robert  Hall,  Vol.  HI.,  p.  34. 


LITERARY    COMPOSITION.  35 

or  illustrate,  is  but  indifferently  set  forth.  His 
arguments  and  illustrations  produce  little  effect, 
because  not  skillfully  chosen  or  developed.  To 
attain  excellence  in  this  part  of  composition  is 
more  difficult  than  in  any  other.  It  can  be  reached 
only  through  careful  study  of  the  laws  of  convic- 
tion and  persuasion,  and  of  the  best  models,  to- 
gether with  constant  and  vigilant  practice.  For 
the  best  model  in  the  development  of  thought,  let 
one  go  to  Demosthenes. 

II.  Study  models  independently. 

No  mere  copying  of  another's  excellences  of 
style  will  make  a  superior  writer.  One's  manner 
of  writing  and  speaking  should  grow  out  of  him- 
self, and  be  a  true  expression  of  himself.  A 
preacher  should  have  his  own  manner  of  writing, 
and  of  speaking,  as  of  walking.  "  The  style," 
says  Buffon,  "is  the  man."  It  is  the  man  ex- 
pressing what  is  in  him  according  to  his  own  laws 
of  thought  and  utterance.  He  ought,  therefore, 
not  to  attempt  a  misrepresentation  of  himself  in 
his  style,  but  only  the  correction  of  what  in  it 
may  be  awkward  and  disagreeable.  If  he  en- 
deavor to  go  beyond  this,  he  will  deprive  him- 
self of  power.  He  will  be  most  effective  as  an 
orator,  when  he  develops  his  theme  according  to 
his  own  laws  of  thought  and  expression.  Be  your- 
self, then,  while  adopting  the  excellences  of  others. 


36  MANUAL    OF    PREACHING. 

III.  Study  models  through  life. 

Not  to  speak  now  of  the  great  pleasure  which 
the  habitual  perusal  of  these  works  will  give  to  a 
cultivated  intellect,  and  a  refined  taste,  or  of  the 
wealth  of  thought  which  they  will  bestow,  let  us 
notice  simply  two  beneficial  results  of  this  practice. 

1.  A  continual  study  of  models  will  tend  to 
keep  a  preacher  from  deteriorating  in  the  literary 
character,  and  in  the  effectiveness  of  his  discourses. 
There  seems  to  be  an  innate  tendency  in  man  to 
fall  from  whatever  excellences  he  may  attain.  It 
is  well  nigh  as  manifest  in  literature  as  in  morals. 
In  no  literary  profession  is  this  tendency  so  strong 
as  in  the  ministerial.  The  multitude  of  duties  that 
are  ever  thronging  a  pastor  tend  greatly  to  work 
injury  to  his  pulpit  efforts,  by  making  him,  in  the 
hurry  of  preparation,  less  careful  both  of  thought 
and  of  expression.  Oftentimes  pressed  beyond 
measure  beneath  his  pastoral  labors,  he  discovers 
himself  more  solicitous  to  find  something  to  say 
each  Sabbath,  than  what  it  is  best  to  say,  and  how 
best  to  say  it.  His  absence  also,  generally,  from 
literary  society,  and. from  the  benefit  of  intelligent 
criticism  on  his  efforts,  increases  the  tendency  of 
which  I  have  spoken.  It  has  been  said  of  some 
preachers,  that  the  best  sermons  they  ever  delivered 
were  those  which  they  composed  while  students  in 
theological  seminaries.  Now  the  habitual  study 
of  models  will  greatly  aid  the  preacher  to  check 


LITERARY    COMPOSITION.  37 

this  tendency  to  retrogression  in  his  sermons,  and 
to  resist  these  adverse  influences  that  environ 
hirn. 

2.  But  a  continual  study  of  models  will  also 
tend  to  keep  one  improving  in  the  literary  char- 
acter, and  in  the  effectiveness  of  his  discourses. 
No  man  ever  rose  high  in  any  employment  or 
profession,  who  had  not  a  higher  ideal  before  him. 
This  is  especially  the  case  in  that  most  difficult  of 
all  professions — the  Christian  ministry.  There  is 
so  much  in  its  varied  and  pressing  duties  to  make 
one  remiss  in  preparation  for  the  pulpit,  and  so 
little  of  outward  excitement,  and  clashing  of  op- 
posing minds  to  nerve  one  up  to  high  endeavor, 
that  the  preacher  of  all  men  needs  a  lofty  ideal  ever 
before  him.  By  communing  daily  with  the  great 
masters  of  speech  in  secular  and  sacred  literature, 
he  will  both  gain  some  just  conception  of  what  a 
preacher  should  be,  and  will  be  constantly  stimu- 
lated to  effort  to  become  such  a  preacher.  But  the 
question  will  arise, — How  is  a  young  pastor  to  find 
time  for  such  study  ?  The  old  answer  may  be 
given, — Where  there  is  a  will,  there  will  generally 
be  found  a  way.  Let  him  carefully  mark  out  for 
himself  a  method  of  studying  these  authors,  and 
then  firmly  adhere  to  it,  and  he  will  be  most 
agreeably  surprised  to  find  how  much  in  this  way 
he  can  achieve  within  the  limits  of  a  single  year. 
For  example,  let  him  take  one  classic,  and  read  a 


38  MANUAL    OP   PREACHING. 

small  part  of  it  daily,  until  he  shall  nave  gone 
through  and  mastered  it;  then  let  him  take  another; 
and  in  this  manner,  without  serious  interruption 
in  his  regular  studies  and  duties,  he  will  greatly 
improve  in  the  excellences  of  each  of  these  models.1 

1  See  Eobert  Hall's  method,  Vol.  IV.,  pp.  16  and  28;  and  Vol.  HI., 
p.  30. 


THE    ANALYSIS    OF    A    SERMON. 


LECTURE  II L 


THE  DEFINITION  OF  A  SERMON— ITS  PRINCIPAL  PARTS— THE  TEXT- 
ORIGIN  OF  THE  USE  OF  TEXTS— OBJECTIONS  TO   THE   USE  OF 
TEXTS— USEFULNESS  OF  TEXTS  IN  PREACHING. 


The  Latin  Sermo — talk,  conversation — in  giving 
name  to  pulpit  discourse,  has  intimated  the  informal 
character  of  the  early  sermon.  Originally  a  familiar 
talk  to  the  people  on  religious  themes,  it  has  by  de- 
grees become  changed  into  the  somewhat  stately 
modern  sermon. 

Webster's  definition  of  a  sermon  as,  "a  discourse 
delivered  in  public,  usually  by  a  clergyman,  for  the 
purpose  of  religious  instruction,  and  grounded  on 
some  text  or  passage  of  Scripture,"  is  sufficiently 
exact  for  our  purpose.  Preaching  represents  both 
the  act  of  uttering  such  a  discourse,  and  the  dis- 
course itself. 

Writers  on  both  general  and  sacred  rhetoric 
have  not  been  at  one  in  regard  either  to  the  prin- 
cipal parts  of  a  discourse,  or  to  the  names  by  which 
they  should  be  designated.     Aristotle  makes  only 


40  MANUAL    OF   PREACHING. 

two  parts  of  an  oration  necessary  to  it — the  state- 
ment and  the  proof — though  afterward  in  conces- 
sion to  human  infirmity,  he  admits  four — exordium, 
statement,  proof  and  peroration.1  Cicero  names 
six  parts — exordium,  narration,  proposition,  con- 
firmation, refutation,  and  conclusion.2  Writers  on 
sacred  rhetoric  also  differ  as  to  the  number  and 
names  of  the  main  parts  of  a  sacred  discourse. 
Claude  divides  a  sermon  into  five  parts — exor- 
dium, connection,  division,  discussion,  application.3 
Dr.  Campbell  makes  a  sermon  to  consist  of  five 
parts — introduction,  exposition,  partition  of  sub- 
ject, discussion,  and  conclusion.4  Dr.  Porter  also 
divides  a  sermon  into  five  parts — exordium,  expo- 
sition and  proposition,  division,  discussion  or  argu- 
ment, conclusion.5  Vinet  in  like  manner  makes 
five  divisions  —  exordium,  explanation,  subject, 
proof,  peroration.6  Prof.  Ripley  and  Mr.  Gresley 
make  substantially  the  same  divisions  as  Dr.  Por- 
ter. Prof.  Shedd  follows  Aristotle,  and  makes  four 
parts — introduction,  proposition,  proof,  conclusion.7 
Dr.  Fitch,  whose  excellent  lectures  on  Homiletics 
are  not  yet  published,  makes  the  parts  of  a  sermon 

i  Khetoric,  Book  III.,  Chap.  13: 
«  Cicero  de  Oratore,  L.  II.,  C.  19. 

3  Vol.  I.,  Chap.  1. 

4  "  Lectures  on  Systematic  Theology  and  Pulpit  Eloquence, "  Lects.  8 
and  9. 

6  Porter's  Horn.  Lee.  6. 

6  Vinet's  Horn.,  Second  Part. 

i  Shedd's  Horn.,  Chap.  8. 


PRINCIPAL    PARTS    OF    A    SERMON.  41 

seven, — text,  exordium,  exposition,  subject,  divi- 
sion, discussion,  peroration.  You  will  notice  that 
the  peculiarity  of  this  division  lies  in  making  the 
text  a  material  part  of  a  sermon.  Yinet  tells  tis 
that  he  "  does  not  consider  the  employment  of  a 
text  essential  to  the  discourses  from  the  pulpit. 
What  makes  a  sermon  Christian  is  not  the  employ- 
ment of  a  text,  but  the  spirit  of  the  preacher.  A 
sermon  may  be  Christian,  edifying,  instructive, 
without  confining  itself  within  the  limits  of  a  pas- 
sage of  Holy  Scripture.  It  may  also  be  quite 
scriptural  without  having  a  text,  just  as,  with  a 
text,  it  may  be  by  no  means  scriptural."  1 

Now  to  all  this  we  willingly  subscribe.  But  it 
by  no  means  follows  that  the  text  may  not  be  an 
important  part  of  a  sermon,  though  not  essential 
to  it.  Indeed,  were  we  to  retain  in  a  sermon  only 
those  parts  which  are  essential  to  it,  we  must,  with 
Aristotle,  relentlessly  throw  out  everything  but  the 
statement  and  the  proof.  For  the  introduction  of 
a  sermon,  though  an  important  part  of  it,  is  not 
an  essential  part.  The  sacred  discourse  could  ex- 
ist without  an  exordium.  The  same  might  also  be 
said  respecting  the  peroration  of  a  sermon.  It  is 
not  necessary  to  a  sermon,  though  quite  important 
to  its  greatest  efficiency.  The  cause  of  this  denial 
to  the  text  of  its  rightful  place  among  the  parts  of 
a  sermon  seems  to  lie  in  not  sufficiently  cliscrimi- 

1  Vinet's  Horn.,  p.  76. 


42  MANUAL    OF    PREACHING. 

nating  between  the  sacred  and  the  secuiar  oration, 
While  they  have  much  in  common,  and  agree  in 
the  essential  parts  of  an  oration — the  proposition 
j|hid  the  proof — they  differ  somewhat  in  the  non- 
essential. The  secular  oration  has  no  use  for  a  text, 
.  ■fynd  cannot  properly  have  one.  It  has  no  thesaurus 
of  divine  and  admitted  truths  to  which  it  can  go 
lor  a  truth  upon  which  to  build  itself.  But  the  sa- 
cred oration  has  a  vast  repository  of  truths  con- 
fessedly divine,  to  which  it  may  resort,  and  upon 
any  one  of  which  it  may  securely  rest.  The  sacred 
discourse  is  closely  connected  with  some  one  of 
these  truths, — so  closely,  indeed,  that  in  the  high- 
est ideal  of  a  sermon,  the  text  and  the  sermon  are 
one, — the  sermon  growing  out  of  its  text  as  truly 
as  an  oak  out  of  its  acorn.  Those  Homiletic  wri- 
ters, who  do  not  make  the  text  a  part  of  a  sermon, 
are  under  the  necessity  of  treating  the  text  as  a 
kind  of  excrescence  on  a  sacred  discourse,  before 
they  enter  on  an  analysis  and  examination  of  a  ser- 
mon itself.  Now  it  seems  as  natural  and  proper 
to  regard  the  text  as  a  legitimate  part  of  a  sermon, 
as  the  introduction  or  the  conclusion.  Hence  the 
text  should  be  discussed  in  the  analysis  of  a  sermon, 
and  not  outside  of  it.  I  shall  treat  of  the  various 
parts  of  a  sermon  under  the  seven  following  di- 
visions,— Text,  Introduction,  Exposition,  Subject 
Division,  Development,  Conclusion. 


ORIGIN    OF    PREACHING    FROM    TEXTS.  43 


The   Text.  a. 

In  analyzing  a  sermon  we  come  first  to  the  text, 
so    called  from  the  Latin  textum — that  which  19 
woven, — because  in  a  true  sermon  the  text  is  so£ 
interwoven  with  every  part  of  the  discourse  as  to 
be  inseparable  from  it.  i 

I.  The  Origin  of  the  practice  of  preaching 
from  a  text. 

The  custom  of  selecting  a  passage  of  the  sacred 
Scriptures  as  a  text  for  a  sermon  is  very  ancient. 
It  is  distinctly  traceable,  at  least,  as  far  back  as  to 
the  method  of  worship  in  the  Jewish  synagogue. 
A  part  of  the  service  consisted  in  reading,  in 
course,  lessons  from  both  the  Law  and  the 
Prophets,  after  which  came  the  exposition  or 
sermon,  given  either  by  the  reader,  or  by  one 
who  might  be  invited.  Sometimes  the  person 
was  asked  both  to  read  and  expound.  Thus  in 
Luke  iv.  16,  we  learn  that  our  Saviour  on  re- 
turning to  the  home  of  his  boyhood,  and  entering 
its  synagogue  on  the  Sabbath,  stood  up  to  indicate 
his  wish  to  read  and  explain  the  lesson  of  the  day, 
taken  from  the  Prophets.  We  find  this  custom 
prevailing  in  the  service  of  the  synagogue  after 
our  Lord's  crucifixion,  and  used  by  the  Apostles  in 
their  missionary  tours  as  a  means  of  making  known 
the  truths  of  the  gospel.  (Acts  xiii.  15.)  Hence, 
when  the  Jewish  Christians  separated  from  their 


44  MANUAL   OP   PREACHING. 

brethren,  and  established  their  own  meetings  for 
worship,  it  was  natural  that  this  part  of  the  service 
i«|the  synagogue  should  pass  over  and  become  a 
(part  of  worship  in  the  Christian  sanctuary.  Thus 
[we  find  in  the  earliest  account  which  has  come 
down  to  us, — as  given  by  Justin  Martyr — of  re- 
ligious services  in  Christian  assemblies,  that  in  the 
age  immediately  succeeding  that  of  the  Apostles, 
it  was  the  practice  to  remark  or  discourse  on  the 
part  of  the  Scriptures  read.  A  selection  from  the 
.Old  Testament,  especially  from  the  Prophetical 
writings,  was  first  read,  then  a  lesson  from  the 
Gospels,  followed  by  one  from  the  Epistles.  The 
presiding  officer  of  the  church  then  gave  to  the 
assembly  a  short  and  familiar  address,  expounding 
and  applying  what  had  been  read.1  The  address 
gradually  became  elaborate  and  formal  to  meet  the 
requirements  of  advancing  culture  among  the  peo- 
ple, until  it  took  the  form  of  the  modern  sermon. 
At  first  the  discourse  was  based  on  the  lessons  of 
the  day,  the  Scriptures  being  divided  into  parts  to 
correspond  to  the  various  feasts  of  the  church,  but 
since  this  was  often  found  to  be  inconvenient,  the 
preacher,  at  times,  took  the  liberty  to  go  outside 
of  these  passages  to  find  an  appropriate  theme  for 
his  sermon,  and  thus  arose  the  present  practice. 

1  Justin  Martyr's  Second  Apology  to  Antoninus  Pius.  Neander's 
Church  History,  Vol.  I.,  p.  303.  Guericke's  Church  History,  Vol.  I., 
p.  131.     Kurtz's  Church  History,  Vol.  I.,  Sec.  34,  p.  123. 


OBJECTIONS    TO    EMPLOYMENT    OF    TEXTS.  45 

The  former  custom  is  still  followed  by  some  clergy- 
men, though  more  generally  the  passage  of  Script- 
ure is  now  made  to  conform  to  the  text. 

II.  The  Objections  to  the  employment  of 
texts  in  preaching. 

1.  It  is  said  to  be  puerile  to  expand  into  a 
sermon  a  thought  contained  in  the  few  words  of 
a  text.  "To  speak  long,"  says  Voltaire,  "upon 
a  quotation  of  a  line  or  two,  to  labor  to  bring 
one's  whole  discourse  to  bear  upon  this  single  line 
— such  a  labor  appears  a  trifling  little  worthy  the 
dignity  of  the  ministry."1  To  this  charge  the  fol- 
lowing reply  may  be  given. 

(1 .)  The  words  of  a  text  are  not  necessarily  few. 
A  text  often  includes  many  words,  as  in  an  ex- 
pository sermon — a  species  of  sacred  discourse 
most  nearly  resembling  the  Homilies  of  the  early 
Christian  church. 

(2.)  The  few  words  of  a  text  often  contain  a 
truth  so  important  as  to  require  a  sermon  of  or- 
dinary length  to  set  it  forth.  Of  this  nature  are 
very  many  of  the  truths  of  the  Bible — truths  which 
sweep  around  the  entire  horizon  of  man's  being 
and  relations,  and  which  vitally  concern  him. 
Such  truths,  though  expressed  in  fewest  words, 
it  is  quite  proper  to  expand  into  a  sermon. 

(3.)  The  objection,  if  valid,  holds  as  well  against 
the  secular  oration.     The  lawyer  often  speaks  for 

1  Voltaire's  Louis  XIV.  quoted  from  Vinet. 


46  MANUAL    OF   PREACHING. 

hours  on  a  legal  question  contained  in  a  single 
sentence.  The  senator  frequently  pronounces  a 
lengthy  oration  on  a  resolution  embraced  within 
a  line  or  two.1 

2.  Again,  it  is  objected  that  the  making  of  a 
sermon  from  a  text  is  not  in  good  taste,  because 
it  violates  classic  usage.  Such  a  form  of  oration 
was  unknown  to  ancient  orators,  and  hence  the 
employment  of  it  is  not  in  good  taste.  But  a 
discourse  whose  construction  varies,  in  some  par- 
ticulars, from  that  of  the  model  orations  of  an- 
tiquity, is  not  for  this  reason  in  bad  taste:  for, 

(1.)  There  may  be  truths  unknown  to  the  an- 
cient orators,  which  good  taste  requires  to  be  set' 
forth  in  a  manner  unknown  to  them.  The  ora- 
tions of  the  ancient  masters,  though  excellent 
models,  are  not  perfect  ones,  and  hence  are  not 
to  be  taken  as  unerring  guides  to  the  best  devel- 
opment of  every  species  of  truth  in  every  variety 
of  circumstances.  Were  we  to  affirm  the  contrary, 
we  must,  to  be  consistent,  maintain  that  the  an- 
cient orators  had  perfect  knowledge  of  all  truth 
and  of  all  men,  and  of  the  best  method  of  adapting 
the  one  to  the  other. 

(2.)  Let  us  now  go  one  step  further,  and  note 
that  the  Bible  is  full  of  truths  unknown  to  the 
classic  orators  of  antiquity.  These  truths  are  such 
as  the  human  intellect  could  have  never  discovered 

1  Mr.  Webster's  reply  to  Gen.  Hayno. 


OBJECTIONS    TO    EMPLOYMENT    OF    TEXTS.  47 

* 

— truths  relating  to  the  divine  character  and  pur- 
poses, and  to  the  future  existence  and  state  of 
man,  which  came  to  him  by  direct  revelation  from 
God  and  which  for  this  reason  he  is  to  accept  and 
act  upon,  and  not  because  he  has  reached  them 
through  processes  of  reasoning.  Now  it  may  be 
an  act  most  fitting,  and  therefore  in  best  taste, 
to  occupy  an  entire  discourse  in  developing  and 
enforcing  a  single  truth  of  this  nature — a  truth 
so  authoritative  and  vitally  connected  with  one's 
eternal  well-being.  The  ancient  orators  could  not 
have  produced  a  discourse  like  a  modern  sermon, 
for  they  did  not  have  materials  for  it.  They  had 
no  repository  of  moral  truths  of  acknowledged  di- 
.vine  authority  to  which  they  could  resort  for  topics 
on  which  to  discourse.  Hence  their  orations  were 
not,  like  a  sermon,  a  development  of  an  ad- 
mitted truth — a  setting  forth  of  its  far-reaching 
relations  and  consequences, — but  usually  attempts 
either  to  prove  a  statement  to  be  true,  as  in  an 
oration  before  a  court,  or  to  show  a  plan  to  be 
feasible,  as  in  an  oration  before  a  deliberative 
body,  or  to  eulogize  another,  as  in  an  oration 
before  an  assembly  of  the  people,  corresponding 
respectively  to  what  Aristotle  has  termed  the 
"Judicial,  the  Deliberative,  and  the  Demonstrative 
oration,"  and  not  very  unlike  the  judicial,  delibera- 
tive, and  political  orations  of  the  present  day. 
Hence,  to   assert  that  a  sacred  discourse   cannot 


48  MANUAL    OF    PREACHING. 

be  in  good  taste  unless  it  be  run  in  the  same  mold 
in  which  the  secular  orations  have  been  cast — 
unless  it  have  the  same  number  of  parts,  and  a 
similar  development  of  those  parts — is  to  affirm 
that  all  truth  of  whatever  nature,  which  has  been, 
or  shall  be  revealed  to  our  race  throughout  all 
time,  can  never  be  fittingly  exhibited,  unless  it 
shall  take  the  form  of  some  one  of  the  secular 
orations  of  the  present  day. 

3.  It  is  also  asserted  that  the  preaching  only 
from  texts  restricts  a  minister  to  a  limited  range 
of  topics.  The  preacher,  it  is  said,  should  roam 
unrestricted  through  the  entire  realm  of  moral  and 
religious  truths,  and  without  the  impediments  of 
texts,  select  such  subjects  as  seem  best  adapted 
to  the  religious  needs  of  his  people  and  the  great 
moral  questions  of  the  day.  But  the  objection  is 
based  on  a  misconception  of  the  range  of  Biblical 
truth.  For  the  Bible  was  given  by  One  who 
"knew  what  was  in  man,"  and  who  was  able  to 
supply  his  needs.  It  must,  therefore,  contain  all 
those  truths  a  knowledge  of  which  is  essential  to 
man's  highest  well-being.  Hence  it  must  include 
either,  (1.)  texts  which  expressly  relate  to  man  in 
whatever  state  he  may  be;  or,  (2.)  texts  which  do 
so  by  implication;  or,  (3.)  texts  which  do  so  by 
suggestion.  If,  therefore,  a  subject  that  a  preacher 
wishes  to  discourse  upon  cannot  be  found  set  forth 
in  some  passage  of  the  Bible  either  expressly,  or 


OBJECTIONS    TO    EMPLOYMENT    OF    TEXTS.  49 

by  implication,  or  by  suggestion,  then  it  is  evi- 
dent that  he,  as  one  commissioned  to  preach  only 
the  gospel,  has  no  authority  to  discuss  it  in  the 
pulpit. 

4.  The  preaching  from  texts  is  alleged  to  be 
a  departure  from  the  primitive  method.  Our  Sa- 
viour and  his  Apostles,  it  is  claimed,  did  not 
practice  this  method.  To  this  objection  it  may 
be  answered, 

(1.)  That  if  this  assertion  could  be  sustained,  it 
would  not  be  a  conclusive  argument  against  the 
modern  practice.  For  when  the  Saviour  and  his 
disciples  began  to  preach,  the  sacred  canon  was  im- 
perfect. None  of  the  New  Testament  Scriptures 
were  in  existence.  These  most  important  writings 
were  yet  to  be  added  in  order  to  complete  the  sa- 
cred volume,  "  that  the  man  of  God  might  be  per- 
fect, thoroughly  furnished  unto  all  good  works." 
Hence  it  was  a  part  of  the  mission  of  our  Lord  and 
his  inspired  followers  to  make  known  this  part  of 
divine  truth.  They  were  to  communicate  truths 
that  were  new,  as  well  as  to  develop  those  that 
were  old.  Now  the  method  of  communicating  a 
new  truth  of  the  sacred  Scriptures  must  have  dif- 
fered necessarily  from  the  present  method  of  un- 
folding from  a  text  one  already  known.  For  if  the 
truth  were  a  new  one,  it  evidently  could  not  have 
been  evolved  from  any  passage  of  the  Scriptures 
then  in  existence.     Hence  no  such  passage  could 


50  MANUAL    OF    PREACHING. 

have  been  appropriately  taken  for  a  text.  So  far, 
therefore,  as  the  discourses  of  our  Saviour  and  his 
disciples  were  revelations,  they  could  not  have 
been  models  for  a  modern  sermon.  The  preacher 
of  the  present  day  has  no  new  truth  to  communi- 
cate. He  has  the  Holy  Scriptures  in  a  completed 
state,  and  sufficient  for  all  human  needs — "  profit- 
able for  teaching,  for  reproof,  for  correction,  for 
instruction  which  is  in  righteousness,"  and  to  them 
and  them  only,  is  he  to  resort  for  themes  on  which 
to  discourse.     It  may  also  be  replied, 

(2.)  That  the  assertion  that  the  use  of  texts  in 
preaching  is  at  variance  with  the  primitive  method, 
cannot  be  fully  sustained.  Our  Lord,  we  have 
reason  to  believe,  often  preached  from  a  text.  In 
the  synagogue  of  Nazareth,  he  discoursed  from  a 
text  taken  from  Isaiah  lxi.  1.  His  sermon  on  the 
mount  was  largely  an  expository  discourse  on 
various  passages  of  the  Old  Testament  Scriptures. 
Philip  preached  to  the  eunuch  from  Isaiah  liii.  7-8, 
and  Paul's  manner  of  preaching  was  largely  expos- 
itory and  argumentative.  He  was  wont  to  "  rea- 
son from  the  Scriptures."  This,  it  is  quite  probable, 
was  the  method  employed  by  the  Apostles  when- 
ever it  was  possible. 

III.  The  Usefulness  of  the  method  of  preaching 
from  a  text. 

Having  looked  at  the  main  objections  urged 
against  the  use  of  texts  in  preaching,  let  us  now 


USEFULNESS  OF  PREACHING  FROM  A  TEXT.   51 

note  particularly  some  of  the  benefits  resulting  from 
the  present  practice. 

1.  The  preaching  from  a  text  gives  divine  atfc 
thority  to  a  theme.  This  is  the  chief  reason  for: 
placing  a  passage  of  Scripture  at  the  head  of  a  dis- 
course. Its  theme  becomes  at  once  invested  with 
a  divine  prerogative.  It  rests  its  claim  to  attention 
and  regard  not  upon  reasonings  of  men,  but  upon 
a  declaration  of  God.  Now,  a  divine  announce- 
ment respecting  any  subject  is  fitted  to  call  atten- 
tion to  it,  and  to  give  to  it  importance,  how  much 
more,  when  the  subject  itself  is  of  infinite  moment. 
Henceforth  the  theme  stands  forth  robed  in  divine 
vestments,  and  men  bow  in  its  presence. 

2.  The  method  of  preaching  from  a  text  pro- 
motes in  hearers  knowledge  of  the  sacred  Scriptures. 
Probably  a  large  number  of  those  who  attend 
public  worship  on  the  Sabbath,  derive  most  of  their 
knowledge  of  the  Bible  from  the  instructions  of  the 
pulpit.  This  instruction  is  communicated  chiefly 
through  the  exposition  and  development  of  the  va- 
rious passages  of  Scripture  selected  for  texts.  The 
number  of  such  passages  becomes  quite  considerable 
in  an  ordinary  life-time.  This  is  a  strong  argument 
in  favor  of  expository  preaching. 

3.  The  method  of  preaching  from  a  text  promotes 
in  hearers  reverence  for  the  sacred  Scriptures.  The 
audience  see  that  the  speaker  does  not  presume  to 
exalt  his  own,  or  any  human  sentiment  to  the  place 


52  MANUAL    OF    PREACHING. 

of  nonor  in  his  discourse,  but  only  a  divine  decla- 
ration, and  the  view  tends  to  give  them  profound 
reverence-  for  the  sacred  Word. 

4.  The  employment  of  a  text  in  preaching  se- 
cures attention  at  the  opening  of  a  sermon.  It  is 
highly  important  to  the  success  of  a  speaker,  that 
he  gain  the  attention  of  his  audience  in  the  begin- 
ning of  his  discourse.  If  at  the  outset  he  fail  to 
awaken  interest,  he  will  afterward  find  it  very  dif- 
ficult to  secure  it.  Now,  when  a  preacher  rises  to 
deliver  a  sermon,  the  knowledge  on  the  part  of  his 
audience  that  he  is  to  begin  by  announcing  the 
text,  excites  curiosity,  and  awakens  attention  in  all. 
They  are  ready  and  eager  to  learn  on  what  partic- 
ular topic  they  are  to  be  addressed.  The  attention 
thus  secured,  can  without  much  difficulty  be  retained. 

5.  The  employment  of  a  text  in  preaching  aids 
hearers  to  remember  both  a  theme  and  a  discourse. 
If  a  sermon  is  a  development  of  the  divine  germ 
in  a  text,  a  hearer  who  retains  in  memory  the 
text,  retains  also  the  subject  and  the  general 
course  of  thought  in  the  discourse.  They  are  sub- 
stantially a  unit,  and  the  recollection  of  one  part 
suggests  the  others.  Now  men  more  easily  recall 
the  text  than  any  other  part  of  a  sermon.  To  a 
large  number  of  hearers,  the  Bible  is  so  familiar 
that  a  text  from  it  is  easily  retained  in  memory, 
and  the  text  suggests  both  the  theme  and  the  out- 
line of  the  discourse. 


USEFULNESS    OF   PREACHING   FROM   A   TEXT.      53 

6.  The  preaching  from  a  text  tends  to  restrict 
a  preacher  to  a  religious  discussion  of  whatever 
subject  he  selects.  The  great  questions  which 
constantly  arise,  tempt  the  preacher  to  drift  away 
from  the  word  of  God  in  his  treatment  of  themes, 
and  to  view  them  from  a  merely  secular  position. 
But  the  necessity  laid  upon  him  of  placing  a  pas- 
sage of  Scripture  at  the  head  of  his  discourse, 
tends  to  lead  him  to  select  only  such  themes  as 
can  be  legitimately  drawn  from  the  Bible,  and  in 
the  discussion  of  them,  to  view  them  only  from  a 
religious  stand-point.1 

7.  The  method  of  preaching  from  a  text  pro- 
motes variety  in  sermons.  It  promotes  variety 
(1.)  in  subjects.  The  great  themes  of  the  Christian 
system  are  far  from  numerous,  and  were  a  preacher 
to  discourse  on  them  in  a  philosophical  and  formal 
manner — as  so  many  doctrines  of  a  system — he 
would  soon  go  over  them  all.  But  let  him  approach 
them  as  they  lie  scattered  throughout  the  sacred 
Scriptures  in  concrete  forms,  as  they  shine  out 
in  sacred  history  and  biography,  and  the  number 
of  shapes  which  they  assume  before  him  is  well- 
nigh  infinite.  Each  doctrine  takes  on  a  multi- 
tude of  hues.  Each  passage  containing  a  doctrine 
gives  a  new  view  of  it,  and  suggests  a  fresh  theme 
for  a  sermon.     The  doctrine  of  depravity,  for  ex- 

1  "A  Character  in  Middlemarch, "  was  the  subject  of  a  sermon  an- 
nounced not  long  since  in  Chicago  papers  by  one  of  its  ministers. 


54  MANUAL    OF   PREACHING. 

ample,  may  have  as  many  forms  of  presentation  as 
there  are  texts  which  set  it  forth.  The  method 
promotes  variety  also  (2.)  in  the  treatment  of  sub- 
jects. The  manner  of  developing  a  theme  in  a 
sermon  naturally  grows  out  of  the  manner  in 
which  it  is*  set  forth  in  the  text.  If  the  theme  be 
expressed  in  figurative  and  glowing  language,  good 
taste  requires  that  it  have  a  very  different  unfold- 
ing from  what  it  should  have,  when  set  forth  in 
simple  words.  Hence  each  different  form  in  which 
a  truth  is  given  in  the  Scriptures,  should  suggest 
in  each  case  a  different  form  of  treatment. 

8.  The  method  of  preaching  from  a  text  often 
furnishes,  or  suggests,  an  appropriate  introduction 
to  a  theme.  No  exordiums  are  more  appropriate 
or  interesting  than  those  which  are  sometimes 
gathered  from  materials  given  or  suggested  by 
texts  themselves.  A  brief  account  of  the  occasion 
on  which  the  text  was  uttered  or  written,  of  the 
speaker  or  writer,  or  an  explanation  of  its  meaning, 
often  serves  as  an  admirable  introduction  to  the 
theme  of  a  sermon. 

Yet  though  the  present  practice  of  preaching 
from  a  text  has  many  and  great  advantages,  the 
question  may  arise,  whether  in  some  cases  it  may 
not  be  well  to  deviate  from  this  method.  It  may 
be  answered,  that  though  occasionally  a  subject 
could  be  perhaps  better  treated  without  a  text,  yet 
since  the  present  practice  has  become  so  well  es- 


USEFULNESS  OF  PREACHING  FROM  A  TEXT.   55 

fcablished,  and  is,  as  it  were,  a  consecrated  method 
in  the  estimation  of  the  people,  it  is  not  well  in 
any  case  to  depart  from  it.  A  deviation  from  the 
custom  would  be  likely  so  to  prejudice  hearers, 
that  more  evil  than  good  would  result  from  the 
change. 


LECTURE   IV. 

THE  TEXT— ABUSES— AUTHORITY. 

Having  noticed  the  various  uses  to  which  texts 
may  be  properly  put,  we  Come  now  to  note: 

IV.  The  Abuse  of  texts. 

Passages  of  the  sacred  Scripture  selected  for 
texts  may  be  abused  in  a  great  variety  of  ways. 
Let  us  note  those  the  most  common. 

1.  A  text  may  be  abused  by  perverting  its 
meaning.     This  perversion  often  results: 

(1.)  From  inattention  to  the  context.  A  text  has 
been  not  inaptly  represented  as  a  soul  of  which  the 
context  is  the  body,  and  as  a  knowledge  of  the 
spirit  is  gained  by  means  of  the  body  which  invests 
it,  so  frequently  the  right  apprehension  of  the  mean- 
ing of  a  text  can  be  gained  only  through  a  knowl- 
edge of  its  surroundings. 

(2.)  From  interpreting  figurative  language  lit- 
erally. The  Bible  abounds  in  figurative  expres- 
sions. It  was  written  among  a  poetic  people — a 
nation  that  delighted  in  figures  of  speech.     Indeed, 


ABUSE    OF    TEXTS.  57 

much  of  it  is  written  in  a  poetic  form.  Many  of  its 
composers  were  men  of  ordinary  education,  not  ac- 
customed to  abstruse  speculations,  or  to  precise  phil- 
osophical statements.  They  wrote  as  they  talked, 
conveying  inspired  truths  in  the  language  and  forms 
of  speech  prevalent  among  the  masses  in  their 
age  and  nation.  Hence  nothing  could  be  more  un- 
just to  these  authors,  or  more  at  variance  with  the 
true  teaching  of  the  inspired  word,  than  to  take 
their  figurative  expressions  in  a  literal  sense.  Each 
of  these  expressions  has,  at  bottom,  a  truth  upon 
which  it  rests,  and  it  is  the  duty  of  him  who  is 
called  to  minister  in  sacred  things,  to  reach  this 
truth  by  a  careful  and  searching  exegesis,  before 
he  presumes  to  build  a  discourse  upon  it  for  the 
instruction  of  others.  Take  a  single  illlustration 
under  this  head.  A  preacher  selects  a  passage 
like  the  following — Ps.  lviii.  3,  "  They"  (the  wicked) 
<;go  astray  as  soon  as  they  be  born,  speaking  lies," 
and  deduces  from  it,  as  the  subject  of  his  discourse, 
the  proposition  that  all  the  human  race  are  actual 
sinners  from  birth.  Now  who  cannot  see  that  the 
sacred  poet  in  describing  the  corruption  of  the  nat- 
ural man,  employs  here  the  strong,  figurative  and 
graphic  language  of  poetry,  intending  by  it  vividly 
to  set  forth  the  great  truth  of  the  innate  corruption 
of  our  entire  race — their  utter  destitution  of  holi- 
ness, and  positive  inclination  to  wrong  doing — so 
that  each  individual  of  the  race  will  commit  actual 


58  MANUAL    OF   PREACHING. 

sin  as  soon  as  he  can  ?  Evidently  nothing  could 
have  been  farther  from  the  poet's  intention  than  to 
point  out  the  instant  in  which  each  individual  of 
the  human  family  commits  actual  sin.  If  it  be 
maintained  that  this  is  the  intention  of  the  sacred 
writer,  then  consistency  requires  that  a  literal 
signification  be  given  to  all  the  words  of  the  pas- 
sage, which  will  make  them  utter  nonsense. 

(3.)  From  interpreting  literal  language  figura- 
tively. A  perversion  of  the  meaning  of  a  text 
resulting  from  this  error  is  less  common  than  from 
the  opposite,  but  it  is  not  unknown.  There  are 
Christian  sects  which  rest  their  belief  on  such  an 
interpretation  of  important  passages  of  Scripture, 
and  whose  pulpits  uniformly  teach  doctrines  ob- 
tained by  this  method  of  exegesis. 

(4.)  A  perversion  of  the  meaning  of  a  text  also 
results  from  a  fanciful  accommodation.  Passages 
of  Scripture  often  convey  truths  to  us  not  ex- 
pressly, nor  impliedly,  but  by  suggestion — through 
some  resemblance  or  analogy  of  the  thought  to  the 
sentiment  suggested  by  it.  Whenever  a  passage 
is  thus  employed  as  a  text  for  a  theme  which  it 
suggests,  it  is  said  to  be  used  by  accommodation. 
It  is  an  allowable,  and  often  a  convenient  method 
of  employing  a  text,  but  great  care  should  be 
taken  to  see  that  the  subject  of  the  discourse  is 
consonant  with  the  sentiment  of  the  text.  But 
when  a  text  is  forced  from  its  meaning,  and  com- 


ABUSE    OF    TEXTS.  59 

pelled  to  introduce  a  theme  merely  because  of 
some  resemblance  to  it  in  words,  or  by  reason  of 
some  fanciful  suggestion  caused  by  a  word,  the 
accommodation  is  unwarranted,  and  is  termed  a 
"  forced  accommodation."  A  good  example  of  this 
species  of  perversion  of  texts  is  given  by  Fenelon 
in  his  "  Dialogues,"  in  the  case  of  a  preacher,  who 
took  for  the  text  of  his  discourse  on  Ash-Wednes- 
day, Ps.  cii.  9,  "  I  have  eaten  ashes  like  bread" — 
a  passage  which  would  have  never  been  selected 
for  a  text  on  such  an  occasion,  had  it  not  contained 
a  word  that  bore  some  resemblance  to  the  name 
of  the  day.  A  distinguished  clergyman  of  my 
acquaintance,  who  was  called  to  preach  a  sermon 
at  the  ordination  of  a  young  man  whose  Christian 
name  was  John,  took  as  his  text,  John  i.  6, 
' '  There  was  a  man  sent  "from  Grod  whose  name 
was  John."  This  passage  was  evidently  selected 
for  the  text,  not  because  of  any  special  relevancy 
of  the  thought  it  contained  to  the  occasion,  but 
chiefly  because  it  happened  to  include  the  proper 
name  of  the  candidate.  A  few  years  ago,  a  cler- 
gyman preached  in  Boston  on  "  The  duty  of  culti- 
vating flowers,"  taking  as  his  text,  John  xviii.  1, 
"When  Jesus  had  spoken  these  words,  he  went 
forth  with  his  disciples  over  the  brook  Cedron, 
where  was  a  garden,  into  the  which  he  entered, 
and  his  disciples."  Surely  nothing  could  have 
been    further   from   the  mind  of  the   Apostle    in 


60  MANUAL    OF    PREACHING. 

giving  this  simple  narrative,  than  the  thought  of 
urging  the  duty  of  cultivating  flowers,  and  the 
sentiment  could  not  by  any  amount  of  pressure 
be  gotten  from  this  text,  but  rests  only  on  the 
ground  that  the  word  "garden"  suggests  flowers. 
A  far  more  appropriate  text,  though  very  remotely 
suggesting  the  theme,  was  that  chosen  by  an  old 
minister  who  preached  at  an  early  day  in  the 
central  part  of  Illinois.  Having  passed  many 
years  of  blissful  quiet,  before  the  various  reforms 
and  isms  of  the  day  had  invaded  that  region,  he 
became,  at  length,  so  annoyed  by  their  spreading 
among  his  people,  and  by  the  excitement  which 
the  continual  discussion  of  them  produced,  that, 
unable  longer  to  restrain  himself,  he  found  relief 
in  preaching  from  the  text,  Ps.  cxix.  83,  "I  am 
become  like  a  bottle  in  the  smoke."  Dean  Swift 
is  said  to  have  preached  the  annual  sermon  to  the 
Associated  Tailors  of  Dublin  on  the  text:  "  A  rem- 
nant shall  be  saved." 

A  perversion  of  the  meaning  of  a  text  may 
also  come: 

(5.)  From  an  exclusion  of  parts  necessary  to  the 
correct  sense.  By  such  a  process  the  word  of  God 
can  be  made  to  teach  any  doctrine  however  ab- 
surd, even  atheism  itself.  But  every  thought  of 
God  contained  in  his  Holy  Scriptures,  when  made 
the  subject  of  a  sermon,  justly  claims  the  full  ex- 
pression which  he  has  given  to  it,  and  a  preacher 


ABUSE    OF    TEXTS.  61 

has  no  more  right  either  to  take  from  it,  or  to  add 
to  it,  than  he  has  to  take  the  same  liberty  with 
the  Book  itself.  He  may,  indeed,  at  times — and 
it  is  often  the  best  method — select  from  a  long 
passage,  a  brief  sentence  that  sums  up  and  con- 
tains the  thought,  or  he  may  take  a  short  isolated 
sentence,  if  it  contain  a  sentiment  in  harmony  with 
the  context,  but  in  every  instance  he  should  see 
that  the  thought  in  the  passage  from  which  the 
text  is  taken,  has  its  just  and  proper  expression. 
Examples  of  this  sort  of  abuse  of  texts  are  not 
infrequently  furnished  by  those  who  ought  to  know 
better.  A  mutilation  of  a  passage  has  sometimes 
been  carried  so  far  as  to  give  the  remnants  a  ri- 
diculous meaning.  A  Pedobaptist  minister,  who 
had  a  zeal  against  his  Baptist  brethren  not  accord- 
ing to  knowledge,  once  preached  from  the  text, 
Proverbs  xx.  23,  "Divers  (weights)  are  an  abom- 
ination unto  the  Lord." 

2.  A  text  may  be  abused  by  unduly  extending 
its  meaning.  In  this  way  there  is  given  to  a  pas- 
sage a  latitude  of  signification  which  the  sacred 
writer  could  not  have  intended.  This  is  most  fre- 
quently done  in  what  is  sometimes  termed  the  ex- 
haustive method  of  speaking.  It  consists  in  a  sort 
of  philosophical  development  of  the  several  parts 
of  a  theme,  and  in  a  setting  forth  of  its  manifold 
relations  to  other  truths.  It  approaches  somewhat 
nearly  to  what  Theremin  terms  the  "  statuesque  " 


62  MANUAL    OF    PREACHING. 

method  of  development.  Now  since  each  truth  of 
the  sacred  Scriptures  has  certain  relations  to  every 
other  truth,  and  to  every  condition  of  man.  it  is 
manifest  that  a  preacher  who  adopts  this  method 
may  discourse  at  any  length  on  any  one  of  the 
themes  of  the  Scriptures.  For  example,  let  us 
suppose  him  to  discourse  on  one  of  the  plainest  in- 
junctions of  the  gospel — the  command  to  all  men 
everywhere  to  repent.  (Acts  xvii.  30.)  Now,  in- 
stead of  urging  at  once  upon  his  hearers  the  duty 
of  immediate  repentance,  the  preacher  might  go 
on  to  analyze  repentance,  and  to  discuss  its  various 
elements,  and  its  evidences,  and  fruits,  and  then 
might  proceed  to  dilate  on  its  relations  to  other 
truths — as  for  instance,  showing  that  repentance 
implies  sin,  and  sin  implies  a  moral  agent,  and  a 
moral  agent  implies  one  possessing  intelligence  and 
freedom  of  will, — and  thus  he  might  go  on  implying, 
until  he  should  drag  into  his  sermon  all  the  great 
truths  relating  both  to  God  and  to  man.  A  method 
of  preaching  not  altogether  unlike  this  was  preva- 
lent two  centuries  ago.  John  Howe  has  fourteen 
sermons  on  the  six  words,  "  For  we  are  saved  by 
hope,"  and  twelve  on  the  text,  1  John  v.  1,  "Who- 
soever believeth  that  Jesus  is  the  Christ,  is  born 
of  God."  What  now,  is  the  doctrine  evidently  de- 
signed to  be  set  forth  by  the  Apostle  in  this  pas- 
sage ?  Simply  this, — that  practical  belief  in  Jesus 
as  Saviour  is  evidence  of  having  been  born  again. 


ABUSE    OF    TEXTS.  63 

An  examination  somewhat  in  detail  of  the  manner 
in  which  Howe  discusses  this  text,  and  of  the  amount 
of  matter  which  he  manages  to  get  out  of  it,  or  ra- 
ther into  it,  would  give  us  a  correct  idea  of  a 
method  of  preaching  quite  common  in  his  time.1 
Such  were  the  sermons  of  a  man  whom  Cromwell 
so  highly  esteemed  that  he  made  him  his  domestic 
chaplain.  After  reading  these  sermons,  we  cannot 
wonder  that  the  man  who  could  stand  them,  could 
stand  any  forces  which  could  be  brought  into 
the  field  against  him.  This  method  of  preaching 
was  not  wholly  confined  to  the  seventeenth  cen- 
tury. An  eminent  scholar  of  our  day  is  said 
to  have  preached  seven  sermons  on  the  word 
"Selah." 

3.  Not  infrequently  a  text  may  be  abused  by 
being  made  to  recall  improper  associations.  The 
Scriptures,  though  the  purest  of  all  writings  in  sen- 
timent, and,  at  the  time  when  they  were  composed, 
as  well  as  when  they  were  translated  into  the  Eng- 
lish tongue,  as  pure  as  any  in  language,  yet  have 
from  age  to  age  suffered  most  from  low  wit,  so  that 
many  of  their  expressions  have  become  associated 
in  the  minds  of  not  a  few,  with  vulgar  thoughts 
and  improper  phrases.  A  passage  of  this  kind,  a 
preacher  should  rarely  select  for  a  text,  though  he 
should  not  hesitate  to  read  such  passages  when 
they  occur  in  his  public  readings  of  the  Scriptures. 

'  Howe's  Complete  Works,  Vol.  I,  p.  882. 


64  MANUAL    OF    PREACHING. 

He  cannot  be  too  carefully  on  his  guard  lest  he  de- 
stroy the  force  of  a  truth  by  suffering  it  to  become 
attached  to  some  ludicrous  or  vulgar  association. 
In  such  case  neither  genius  nor  eloquence  will  en- 
able him  to  efface  the  association  he  has  permitted 
to  come  into  being,  and  which  will  in  great  meas- 
ure destroy  the  impression  he  has  sought  to  make 
on  his  hearers.  Take,  for  example,  the  part  of 
the  simple  narrative  of  Paul's  shipwreck  recorded 
in  Acts  xxvii.  15.  "  And  when  the  ship  was  caught, 
and  could  not  bear  up  into  the  wind,  we  let  her 
drive,"  the  latter  clause  of  which,  —  "Let  her 
drive," — during  a  financial  storm  that  swept  over 
the  country,  was  taken  by  a  well-known  preacher 
as  a  text  for  a  discourse  on  the  duty  of  giving 
over  our  secular  affairs  wholly  to  divine  guidance, 
when  we  have  done  for  ourselves  the  best  we  are 
able  to  do.  Now  aside  from  the  remoteness  of 
the  thought  in  the  text  to  the  theme  of  the  ser- 
mon, it  is  questionable,  to  say  the  least,  whether 
the  impressions  which  would  have  been  produced 
by  a  discussion  of  the  theme,  had  it  been  from 
another  text,  were  not  in  great  measure  destroyed 
by  reason  of  the  low  association  which  it  recalled 
in  the  minds  of  the  audience.  Such  an  association 
of  ideas  could  have  been  easily  prevented  by  tak- 
ing the  entire  verse  for  the  text,  instead  of  the 
clause  likely  to  be  abused. 


AUTHORITY    OF    TEXTS.  65 

V.  The  Authority  of  texts. 

Different  parts  of  the  sacred  writings  come  to 
us,  clothed  with  different  degrees  of  authority. 
These  are, 

1.  Passages  whose  divine  authority  is  unques- 
tioned by  all  who  receive  the  Bible  as  the  word  of 
God.  They  form  the  greatest  part  of  the  sacred 
writings. 

2.  Passages  whose  divine  authority  is  doubtful. 
Such  are  the  passages  regarded  by  many  as  inter- 
polations, as,  for  example,  parts  of  the  verses  7-8 
in  1  John,  chap.  v.  (Authorized  Version),  "There 
are  three  that  bear  record  [in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost;  and  these  three  are 
one.  And  there  are  three  that  bear  witness  in 
earth,]  the  Spirit,  and  the  water,  and  the  blood; 
and  these  three  agree  in  one."  The  words  inclosed 
in  brackets  are  regarded  by  all  our  best  Biblical 
critics  as  spurious,  and  are  left  out  of  the  Revised 
Version. 

3.  Passages  which  are  admitted  to  be  of  human 
authority  only.     They  include: 

(1.)  Passages  expressing  only  the  sentiments  of 
uninspired  good  men — sentiments  both  correct  and 
incorrect, — as  the  expressions  of  Job's  friends. 

(2.)  Passages  containing  only  the  sentiments  of 
bad  men — sentiments  both  correct  and  incorrect. 
For  example;  the  expression  of  Judas,  "I  have 
sinned  in  that  I  betrayed  innocent  blood,"  (Matt. 


66  MANUAL    OF    PREACHING. 

xxvii.  4,)  and  that  of  the  barbarous  people  of 
Melita  respecting  Paul,  "No  doubt  this  man  is  a 
murderer,  whom,  though  he  hath  escaped  from  the 
sea,  yet  Justice  hath  not  suffered  to  live."  (Acts 
xxviii.  4.) 

Since,  then,  different  parts  of  the  sacred  writ- 
ings come  to  us  with  unequal  degrees  of  authority, 
two  enquiries  regarding  them  become  important  to 
a  preacher:  To  what  extent,  and  in  what  manner 
may  he  use  as  texts  those  passages  of  the  Scriptures 
which  are  acknowledged  to  embody  uninspired  sen- 
timents? As  respects  the  first  enquiry — the  extent 
to  which  he  may  employ  them — let  it  be  replied: 

1.  He  may  discourse  on  all  those  passages  of 
the  Scriptures  which,  though  containing  uninspired 
sentiments,  are  acknowledged  to  form  a  part  of 
the  sacred  record.  The  distinction  between  an 
inspired  thought  and  an  inspired  record  of  a 
thought,  ought  ever  to  be  kept  in  view.  The 
record  of  a  sentiment  may  be  inspired,  while  the 
sentiment  itself  is  not.  For  example,  the  record 
of  what  Job's  friends  said  is  an  inspired  record,  but 
their  sentiments  are  not  inspired.  Now,  from  what 
we  know  of  the  divine  economy,  we  may  justly 
infer  that  there  has  been  put  in  the  sacred  record 
nothing  which  does  not  conduce  in  some  way  to 
man's  salvation.  It  is  not  the  manner  of  God  to 
be  wasteful  in  the  expenditure  of  his  resources. 
We  have  good  reason  to  believe  that  he  never 


AUTHORITY    OF    TEXTS.  67 

expends  either  in  his  kingdom  of  nature  or  of 
grace,  more  than  is  necessary  to  accomplish  the 
end  in  view.  Hence,  it  is  reasonable  to  believe 
that  every  part  of  the  inspired  record  is  of  use  to 
man.  But  we  have  it  on  the  highest  authority 
that  "  every  scripture  inspired  of  God" — whether 
the  inspiration  extend  beyond  the  record  or  not, 
— "  is  also  profitable  for  teaching,  for  reproof,  for 
correction,  for  instruction  which  is  in  righteous- 
ness; that  the  man  of  God  may  be  complete,  fur- 
nished completely  unto  every  good  work."  (2  Tim. 
hi.  16-17.)  A  preacher,  therefore,  may  discourse 
on  every  part  of  this  Scripture  with  profit  to  his 
hearers.  But  as  regards  those  parts  of  the  Bible 
respecting  which  there  is  a  fair  doubt  whether  or 
not  they  form  a  part  of  the  original  Scriptures,  the 
following  answer  must  be  given. 

2.  A  preacher  should  not  discourse  on  those 
parts  of  the  Bible  respecting  whose  genuineness 
there  exists  a  reasonable  doubt.  For  (1.)  he  will 
thus  be  liable  to  discourse  on  passages  forming  no 
part  of  the  word  of  God.  He  will  not  be  sure 
that  he  is  not  preaching  to  the  people  the  mere 
words  of  man  instead  of  the  words  of  eternal  life. 
Moreover  (2.)  he  will  be  liable  to  teach  error;  and 
(3.)  he  will  also  be  liable  to  the  distrust  of  his 
hearers.  Some  in  his  audience  will  doubtless  know 
that  the  passage  on  which  he  founds  his  discourse 
is  reasonably  regarded  as  spurious,  and  if  he  do 


68  MANUAL    OF    PREACHING. 

not  announce  this  fact  to  them,  they  will  be  apt 
to  become  suspicious  that  he  is  not  dealing  fairly 
either  with  his  audience,  or  with  the  divine  word. 
On  the  other  hand,  should  he  mention  that  the 
passage  on  which  he  is  to  discourse,  is  of  doubtful 
authority,  the  announcement  will  render  his  ser- 
mon well  nigh  impotent.  Hence  it  is  wise  in  a 
preacher  to  abstain  wholly  from  discoursing  on 
passages  of  the  Bible  whose  genuineness  can  fairly 
be  called  in  question.  If  a  passage  of  this  kind 
contain  a  sentiment  to  be  found  elsewhere  in  the 
Bible,  it  is  better  to  select  such  other  passage  as 
a  text,  and  if  the  sentiment  be  not  found  in  other 
parts  of  the  Bible,  taught  either  expressly  or  im- 
pliedly, this  fact  is  pretty  good  evidence  that  the 
passage  containing  the  thought  is  spurious,  and 
hence  should  not  be  taken  to  furnish  a  theme  for 
a  sermon. 

We  come,  then,  to  consider  the  second  enquiry 
— in  what  manner  may  a  preacher  use  as  texts 
those  passages  of  the  Scriptures  which  are  acknowl- 
edged to  embody  uninspired  sentiments?  The  en- 
quiry has  reference  only  to  employing  as  texts 
passages,  which,  though  admitted  to  form  a  part 
of  the  inspired  record,  are  of  merely  human  au- 
thority, for  if  there  be  a  reasonable  doubt  respect- 
ing their  genuineness,  it  has  been  shown  that  a 
preacher  ought  to  reject  them  altogether. 

1.  Evidently  a  preacher  should  not  discourse 


AUTHORITY   OF    TEXTS.  69 

on  such  passages  as  if  the  sentiments  they  contain 
are  inspired.  Hence  he  ought  not  to  use  them  as 
texts  on  which  to  build  the  proof  of  a  doctrine. 
They  may  be  employed  in  doctrinal  discourses 
collaterally  with  other  passages,  to  illustrate  and 
enforce  a  doctrine  developed  from  an  inspired  sen- 
timent, but  should  not  form  the  basis  of  such  a 
discourse. 

2.  A  preacher  may  discourse  on  such  passages 
in  a  great  variety  of  ways.  The  following  may 
be  noted. 

He  may  employ  many  of  them  (1.)  as  vivid 
illustrations  of  the  character  of  God.  For  exam- 
ple, where  else  in  the  whole  Bible  are  to  be  found 
more  graphic  representations  of  the  awful  majesty 
and  omnipotence  of  God,  than  are  given  in  some 
of  the  expressions  of  Job's  friends  ? 

He  may  also  employ  many  of  them  (2.)  as  vivid 
illustrations  of  the  character  of  the  works  of  God. 
See,  also,  as  examples,  many  of  the  utterances 
of  the  friends  of  Job. 

He  may  also  use  many  of  them  (3.)  as  vivid 
illustrations  of  the  imperfections  of  good  men. 
See,  for  example,  the  passage  which  records  the 
equivocation  of  Abraham  to  Abimelech  respecting 
his  relationship  to  Sarah  (Gen.  xx.),  and  that  which 
oontains  the  worse  equivocation  of  Isaac  respect- 
ing his  relationship  to  Rebekah  (Gen.  xxvi.),  as  also 
that  which  records  the  deceit  practiced  by  Rebekah 


70  MANUAL   OF   PREACHING. 

and  Jacob  on  Isaac  in  order  to  wrest  from  Esau 
the  birthright  blessing  (Gen.  xxvii.). 

He  may  make  use  of  many  of  them  also  (4.)  as 
vivid  illustrations  of  the  character  of  bad  men. 
See,  for  example,  the  record  of  the  oath  taken  by 
the  more  than  forty  conspirators  against  the  life 
of  the  Apostle  Paul.  "  We  have  bound  ourselves 
under  a  great  curse  to  taste  nothing  until  we  have 
killed  Paul"  (Acts  xxiii.  14). 

And  he  may  employ  many  of  them  (5.)  as  vivid 
illustrations  of  the  power  of  conscience  in  bad  men. 
Take,  for  example,  the  confession  of  Judas — "I 
have  sinned  in  that  I  betrayed  innocent  blood  " 
(Matt,  xxvii.  4). 

These  are  only  a  few  of  the  many  ways  in 
which  a  preacher  may  use  as  texts  those  parts 
of  the  sacred  Scriptures  which  contain  uninspired 
sentiments. 


LECTURE  V. 

THE  TEXT-DESIRABLE  QUALITIES. 

In  the  numerous  passages  of  Scripture  teaching 
essentially  the  same  truth,  there  are  some  which, 
by  reason  of  certain  qualities,  are  better  adapted 
than  others  for  texts.     We  come,  then,  to  notice: 

VI.  The  Desirable  qualities  in  texts. 

1.  The  most  important  quality  in  a  text  is  per- 
tinency; for  if  a  text  do  not  pertain  to  the  subject 
of  a  sermon,  though  it  have  all  other  desirable 
qualities,  it  is  valueless.  But  we  now  assume  that 
the  passages  from  which  a  preacher  is  to  select  a 
text,  have,  each,  such  a  relation  to  his  general 
theme,  as  to  render  it  proper  for  him  to  take  any  of 
them  for  the  text.  If  a  passage  has  no  such  relation 
to  the  subject  of  his  discourse,  then  the  employment 
of  it  is  an  abuse  of  it,  which  has  been  already  treated 
of  under  another  head.  Hence  I  am  now  to  speak 
simply  of  the  degree  of  pertinency  desirable  in  a 
text.     It  is  desirable,  then, 


72  MANUAL    OF    PREACHING. 

(1.)  That  a  text  set  forth  a  theme  explicitly. 
For,  (a.)  an  express  statement  of  a  subject  in  a 
text  gives  the  highest  authority  to  a  theme.  A 
clear  declaration  of  the  Deity — a  "  Thus  saith  the 
Lord  " — imparts  to  a  sentiment  an  authority  with 
men  which  one  less  clearly  a  divine  revelation, 
cannot  have. 

(b.)  An  explicit  statement  of  a  subject  in  a  text 
gives  authority  to  a  preacher.  He  does  not  stand 
in  the  pulpit  to  develop  and  enforce  a  sentiment 
of  his  own — to  be  believed  and  obeyed  simply  on 
his  own  authority  or  reasoning, — but  a  truth  clearly 
from  God,  which  he  has  been  commissioned  to 
present  to  his  hearers  for  instant  acceptance  and 
obedience.  Such  a  text  evidently  must  clothe  a 
preacher  with  an  authority  he  cannot  have  in  dis- 
coursing on  a  theme  connected  with  a  text  only 
by  suggestion. 

(c.)  A  clear  announcement  of  a  subject  in  a  text 
gives  power  to  a  discourse.  The  theme  thus  be- 
comes clothed  with  highest  authority,  the  preacher 
also  is  robed  with  it,  and  hence  the  discourse  itself 
— which  is  only  a  development  and  application  of 
the  theme — must  have  more  power  over  an  audi- 
ence than  a  sermon  of  equal  ability,  but  developed 
from  a  text  only  indirectly,  or  by  suggestion.  It 
may  be  added: 

(d.)  A  declaration  of  a  subject  in  a  text  aids  a 
hearer  to   remember  the  theme  and  the   sermon. 


DESIRABLE    QUALITIES    IN    TEXTS.  73 

The  text  suggests  the  subject,  and  the  subject  the 
text,  and  the  two  thus  closely  united,  are  more 
easily  remembered  than  if  the  theme  were  isolated 
in  the  memory. 

(2.)  Exceptions.  Although  a  text  clearly  teach- 
ing a  theme  has  many  advantages,  yet  it  is  often 
expedient  and  even  necessary  to  choose  a  text 
from  which  the  theme  can  be  gotten  only  by  im- 
plication, or  by  suggestion.  For  the  Bible  is  not 
a  statute-book,  containing  specific  laws  framed  to 
meet  sin  in  every  form  in  which  it  presents  itself 
in  a  human  life,  but  a  book  of  great  moral  prin- 
ciples, out  of  which  alone  can  spring  all  forms  of 
correct  moral  action.  It  neither  stops  nor  stoops 
to  give  man  numberless  miuute  directions  as  to 
the  manner  in  which  he  is  to  act  in  the  various 
relations  of  life.  Such  an  attempt  would  be  as 
useless  as  impossible.  But  it  speaks  to  man  as  a 
being  endowed  with  reason  and  conscience,  and 
able  to  deduce  from  a  few  great  principles,  rules 
applicable  to  every  phase  of  human  action.  These 
few  principles  are  set  forth  and  illustrated  through 
the  forms  of  history,  biography,  and  parable  on 
every  page  of  the  sacred  word.  The  preacher  is 
so  to  study  these  great  truths  of  the  word  of  God 
through  all  the  forms  in  which  they  are  presented 
as  to  gain  a  clear  conception  of  their  meaning  and 
extent,  and  then  to  apply  their  logical  results  faith- 
fully and  fearlessly  to  all  forms  of  human  activity. 


74  MANUAL    OF    PREACHING. 

He  must  not  wait  and  be  silent  until  he  can  find 
an  express  command  of  God  against  some  form  of 
social  or  individual  wrong  lifting  itself  before  him. 
It  must  be  enough  for  him,  if  it  contravenes  the 
principle  of  loving  one's  neighbor  as  one's  self. 
He  must  then  speak,  and  apply  the  principle  with 
the  "same  directness  with  which  he  would  enforce 
an  express  command  of  God  made  with  reference 
to  that  particular  action.  This  species  of  preach- 
ing will  form  no  inconsiderable  pirt  of  the  pulpit 
ministrations  of  a  faithful  preacher.  While  he  is 
chiefly  to  dwell  on  the  great  themes  of  the  gospel 
which  have  to  do  with  the  relation  of  the  individual 
soul  to  God,  he  is  not  to  ignore,  or  to  fail  to  expound 
and  apply  faithfully  the  principles  of  the  divine  word 
which  have  reference  to  man  in  all  his  relations  to 
man.  But  such  preaching  will  often  compel  a 
preacher  to  take  a  text  setting  forth  a  principle 
from  which  his  theme  is  only  a  logical  deduction. 

There  will  also  be  in  the  ministry  of  every 
preacher,  occasions  which  seem  to  demand  the  dis- 
cussion of  a  theme  not  found  taught  either  expressly, 
or  by  logical  deduction,  in  the  Scriptures,  but  for 
which  a  text  may  be  found  containing  a  thought 
which  has  some  direct  or  analogical  resemblance 
to  the  sentiment  of  the  theme.  A  text  thus  em- 
ployed is  said  to  be  used  by  accommodation.  With 
regard  to  passages  thus  used,  I  remark: — 

(a.)  A  text  should  not  generally  be  used  by  ac- 


DESIRABLE    QUALITIES    IN    TEXTS.  75 

eommodation  to  introduce  a  theme  which  is  to  be 
found  contained  either  expressly  or  impliedly  in 
another  passage  of  the  Scriptures.  The  rule  usually 
to  be  observed,  is: — Find  a  text  as  pertinent  to  a 
theme  as  possible.  For  the  more  directly  a  ser- 
mon grows  out  of  a  divine  germ,  the  more  power- 
ful it  becomes.  Nor  will  it  often  be  necessary  to 
employ  a  text  by  accommodation.  As  a  preacher 
increases  in  knowledge  of  the  Bible,  he  finds  it 
more  fruitful  in  themes  for  sermons,  and  he  finds  it 
less  needful  to  use  texts  by  accommodation.  To 
one  who  has  an  earnest  heart,  and  a  suggestive 
mind,  abundant  themes  for  sermons  spring  forth 
from  the  Scriptures-,  so  that  he  is  rarely  in  want 
either  of  a  suitable  theme,  or  of  a  text  appropriate 
to  it. 

(b.)  The  accommodation  of  a  text  should  be  nat- 
ural. It  should  not  be  fanciful  and  strained,  but 
founded  on  some  direct  or  analogical  resemblance. 
See,  for  examples  of  a  proper  accommodation  of  a 
text,  Dr.  Chalmers'  sermon  preached  before  the 
"Society  for  Propagating  Christian  Knowledge," 
from  the  text,  John  i.  46,  "And  Nathanael  said 
unto  him,  can  there  any  good  thing  come  out  of 
Nazareth?  Philip  saith  unto  him,  come  and  see."1 
Also  Dr.  BuslmelFs  sermon  entitled  "Christ  waiting 
to  find  Room,"  text,  Luke  ii.  7,  "And  she  brought 
forth  her  first  born  son,  and  wrapped  him  in  swad- 

i  Chalmers'  Works,  Carter's  Ed.,  Vol.  IV. 


76  MANUAL    OF    PREACHING. 

ling  clothes,  and  laid  him  in  a  manger;  because 
there  was  no  room  for  them  in  the  inn."  1 

(c.)  A  preacher  using  a  text  by  accommodation, 
should  indicate  this  fact  to  his  audience.  Such  an 
announcement  is  due  alike  to  his  hearers  and  the 
word  of  God. 

2.  Perspicuity.  This  quality  of  a  text  includes 
perspicuity  in  language,  in  construction,  and  in 
thought.     Let  us  notice  each. 

(1.)  Perspicuity  in  language.  It  is  desirable 
that  a  text  set  forth  a  thought  in  words  whose 
meaning  is  familiar  to  the  hearers.  In  this  respect 
it  is  fortunately  difficult  for  a  preacher  to  err  in 
selecting  a  text  for  any  subject.  The  language  of 
our  English  Bible  is  largely  made  up  of  Anglo- 
Saxon  words  whi''h  convey,  at  once,  their  meaning 
to  the  masses.  But  the  words,  though  familiar, 
often  contain  allusions  and  imagery  which  render 
the  sense  obscure. 

(2.)  Perspicuity  in  construction.  Perspicuity  of 
construction  requires  (a.)  that  a  text  form  a  sen- 
tence containing  complete  sense.  It  should  have 
a  subject,  a  copula,  and  a  predicate, — as,  "God 
is  love," — or  their  equivalents — as,  "Jesus  wept." 
Hence  the  rule  forbids  the  selection  of  a  single 
word  for  a  text,  as  "  Selah,"  "  Amen,"  or  a  phrase 
which  standing  by  itself  does  not  convey,  or  suggest 
a  definite  proposition.     The  phrase,  however,  need 

1   "  Christ  and  his  Salvation,"  Ser.  I. 


DESIRABLE    QUALITIES    IN    TEXTS.  77 

not  be  in  the  form  of  a  proposition — either  logical 
or  rhetorical — but  it  should  at  once  bring  the  pro- 
position to  mind,  and  it  should  be  taken  in  the 
sense  which  it  has  in  the  passage  to  which  it 
belongs.  Thus  Robert  Hall's  great  sermon  on 
"Modern  Infidelity"1  is  founded  on  the  text, 
Eph.  ii.  12,  "Without  God  in  the  world."  The 
entire  verse  reads — ' '  That  at  that  time  ye  were 
without  Christ,  being  aliens  from  the  eommon- 
wealth  of  Israel,  and  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in 
the  world."  Here  the  phrase  which  forms  the  text, 
when  detached,  conveys  the  same  meaning  as  when 
it  stands  in  the  verse,  while  by  its  isolation,  it 
makes  the  truth  it  contains,  more  impressive.  Dr. 
Chalmers  has  a  sermon  on  the  "  Universality  of 
the  Gospel  Offer"2  from  the  text  "Good  will 
toward  men,"  Luke  ii.  14,  last  clause.  The 
entire  passage  is  —  "And  suddenly  there  was 
with  the  angel  a  multitude  of  the  heavenly  host 
praising  God,  and  saying,  Glory  to  God  in  the  high- 
est, and  on  earth,  peace,  good  will  toward  men." 
The  same  author  has  also  a  discourse  on  "  Christ, 
the  wisdom  of  God,"3  from  1  Cor.  i.  24,  by 
forming,  from  two  parts  of  the  verse,  the  phrase 
—  "Christ  —  the  wisdom  of  God."  The  whole 
verse  reads — "  But  unto  them  which  are  called, 
both  Jews  and  Greeks,  Christ  the  power  of  God, 

'  Vol.  I.,  Ser.  1.        2  Vol.  IK.,  Ser.  30.        3  Vol.  IV.Ser.  8. 


fO  MANUAL    OF    PREACHING. 

and  the  wisdom  of  God."  It  is  not  generally  well 
thus  to  make  up  a  text  out  of  the  fragments  of  a 
passage,  but  if  it  is  to  be  done,  great  care  should 
be  taken  that  the  parts,  when  put  together,  may 
convey  the  same  meaning  as  when  they  stand  in 
the  verse. 

Perspicuity  in  construction  also  requires  (b.) 
that  a  text  be  not  complicated  in  structure.  It  is 
desirable  that  a  text  have  so  simple  a  construction 
as  to  allow  the  mind  of  a  hearer  to  give  itself  at 
once,  without  effort,  or  distraction,  wholly  to  the 
sentiment. 

(3.)  Perspicuity  in  thought.  If  a  text  contain 
a  thought  at  once  apprehended  by  those  to  whom 
the  discourse  is  addressed,  they  are  ready  without 
delay  to  accompany  the  preacher  as  he  proceeds 
■feo  develop  and  apply  it.  He  is  not  obliged  to 
linger  about  the  text,  and  in  explaining  it,  con- 
sume time  needed  in  other  parts  of  the  discourse. 
Indeed,  this  is  the  chief  objection  against  the  use 
of  obscure  texts — that  the  necessary  explanation 
of  them  consumes  time  needed  in  other  parts  of 
the  sermon.  Yet  perspicuous  passages  of  Scripture 
should  not  always  be  chosen  for  texts,  since  ob- 
scure texts  are  not  without  advantages.  Let  some 
of  these  be  noted: 

(4.)  Exception.  The  use  of  an  obscure  text 
(a.)  promotes  in  hearers  knowledge  of  the  Script- 
ures.     Many  of  those    who    attend    public   wor- 


DESIRABLE    QUALITIES    IN    TEXTS.  79 

ship,  obtain  much  of  tlieir  knowledge  of  the 
word  of  God,  from  the  instructions  of  the  pulpit. 
Hence  it  becomes  very  important  that  a  preacher 
often  expound  to  his  people  difficult  passages  of 
the  Bible.  If  he  always  shun  them,  and  select 
only  perspicuous  passages  for  texts — only  "bring- 
ing forth  out  of  his  treasure  things  old,"  he  will 
find  that  he  is  dwarfing  his  hearers  by  not  building 
them  up  by  "  every  word  that  proceedeth  out  of 
the  word  of  Grod."  A  wise  minister  will  often 
preach  expository  sermons.  An  obscure  text 
(b.)  draws  attention  to  the  thoughts  which  it 
contains.  It  excites  the  interest  and  curiosity 
of  an  audience  to  ascertain  what  sentiments  the 
preacher  is  to  deduce  from  it.  In  explaining  the 
meaning  of  the  text,  the  preacher  compels  his 
hearers  to  dwell  on  the  thought  contained  in  it. 
An  obscure  text  (c.)  often  furnishes  an  appro- 
priate introduction  to  a  theme.  The  explana- 
tion of  a  difficult  text  is  in  itself  frequently  the 
best  introduction  to  the  subject  taken  from  it. 
The  employment  of  obscure  texts  (d.)  furnishes 
a  variety  of  texts  for  a  theme.  This  is  no  small 
advantage  to  a  preacher.  Discoursing  from  year 
to  year  chiefly  on  a  few  themes  of  the  gospel,  he 
is  often  compelled  to  tax  his  ingenuity  to  the 
utmost  to  give  freshness  and  interest  to  his  treat- 
ment of  these  subjects.  But  he  will  find  himself 
greatly  aided  in  his  efforts,  if  he  will  occasionally 


80  MANUAL    OF    PREACHING. 

approach  these  themes  through  unusual  and  diffi- 
cult texts,  which,  while  teaching  them,  present  them 
in  new  and  attractive  forms.  He  should,  however, 
be  on  his  guard,  lest  in  his  effort  to  impart  fresh- 
ness and  interest  to  his  discourses  in  this  way,  he 
gain  novelty  at  the  loss  of  propriety. 

3.  Simplicity.  This  quality  differs  somewhat 
from  perspicuity.  Simplicity  presupposes  per- 
spicuity, but  perspicuity  does  not  necessarily  in- 
clude simplicity.  The  meaning  of  a  text  may  be 
at  once  evident,  while  the  text  itself  may  be  far 
from  simple  in  its  form  of  expressing  such  mean- 
ing. The  quality  approaches  somewhat  nearly  to 
what  might  be  termed  modesty  of  style,  denoting 
the  absence  of  whatever  seems  showy  in  expression. 
Such  was  pre-eminently  our  Saviour's  style,  which, 
though  highly  figurative,  and  abounding  in  illus- 
trations, was  as  simple  as  a  child's.  The  Bible, 
it  should  be  remembered,  was  written  by  men  of 
the  most  diverse  gifts,  and  natural  character. 
Many  of  them  lived  ages  apart,  and  composed 
their  several  parts  of  the  sacred  writings  in  cir- 
cumstances as  different  from  each  other  as  can 
well  be  imagined.  Some  were  mighty  warriors, 
and  pressed  a  throne,  others  composed  when 
hunted  in  a  wilderness,  or  chained  to  a  soldier. 
No  small  part  of  their  writings  is  in  the  glowing 
language  and  imagery  of  Hebrew  poetry.  Hence, 
as  a  result  of  this  great  diversity  in  the  character 


DESIRABLE    QUALITIES    IN    TEXTS.  81 

and  circumstances  of  the  sacred  writers,  we  have 
proceeding  from  them  while  under  the  guidance 
of  the  Divine  Spirit — who  allowed  each  to  say 
what  he  had  to  say,  in  his  own  way — the  most 
diverse  forms  of  expression,  designed  to  set  forth 
the  same  truth.  At  one  time,  we  meet  with  a 
statement  of  a  truth  as  direct  and  naked  as  a 
proposition  in  geometry,  at  another,  with  an 
expression  of  the  same  truth  as  majestic  and  sub- 
lime as  human  language  can  make  it.  Now  it  is 
evident  that  all  of  these  forms  of  setting  forth  the 
same  truth  are  not  equally  adapted  to  the  purpose 
of  a  preacher.  Although  each  of  them  is  doubtless 
the  best  form  of  expression  for  the  place  in  which 
it  stands,  yet  it  by  no  means  follows,  that  when 
taken  out  of  its  place,  and  made  to  stand  in  isola- 
tion at  the  head  of  a  sermon  to  furnish  a  theme, 
it  is  the  best  form  for  announcing  such  theme. 
The  place,  perhaps,  in  which  it  stands  requires 
that  the  thought  be  expressed  in  highly  figurative 
and  impassioned  language — a  form  of  statement 
which  would  be  wholly  unsuited  to  stand  at  the 
head  of  a  calm,  doctrinal  discourse.  Let,  then,  the 
following  points  be  noted. 

(1.)  The  rhetorical  character  of  a  text  should 
always  correspond  to  that  of  the  discourse.     For, 

(a.)  Good  taste  demands  it.  If  a  sermon  is  to 
be  highly  figurative — is  to  abound  in  glowing  im- 
agery,— correct  taste  evidently  requires  that  the 


82  MANUAL    OF    PREACHING. 

text  which  is  to  furnish  the  theme,  have  itself  a 
similar  form.  But  if  the  sermon  is  to  be  a  calm 
discussion  of  a  doctrine,  how  inappropriate  must 
it  evidently  be  to  select  a  highly  figurative  and  im- 
passioned text!  For  example,  suppose  a  preacher 
wishes  to  discourse  on  the  faithfulness  of  God  h\ 
rescuing  his  people  in  time  of  trouble.  He  might 
take  either  of  the  following  texts, — Ps.  xxxiv.  17, 
"  The  righteous  cry,  and  the  Lord  heareth,  and  de- 
livereth  them  out  of  all  their  troubles  ":  or  Ps.  xviii. 
9-17,  "He  bowed  the  heavens  also,  and  came 
clown;  and  darkness  was  under  his  feet.  And  he 
rode  upon  a  cherub,  and  did  fly;  yea  he  did  fly  upon 
the  wings  of  the  wind.  .  .  .  He  sent  from  above,  he 
took  me,  he  drew  me  out  of  many  waters."  But 
who  cannot  see  that  these  two  passages,  though 
conveying  essentially  the  same  truth,  ought  to  pro- 
duce two  sermons  the  opposites  of  each  other  in 
rhetorical  structure  ?  Again,  suppose  a  preacher 
desires  to  show  from  the  Old  Testament,  that 
Christ,  after  his  mediatorial  work  on  earth  is  to 
ascend  to  his  mediatorial  reign  in  heaven.  He 
might  take  for  the  text,  Ps.  ex.  1,  "  The  Lord  said 
unto  my  Lord,  Sit  thou  at  my  right  hand,  until 
I  make  thine  enemies  my  footstool'1;  or  Ps.  lxviii. 
18,  "Thou  hast  ascended  on  high,  thou  hast  led 
captivity  captive;  thou  has  received  gifts  for  men; 
yea,  for  the  rebellious  also,  that  the  Lord  G-od 
might  dwell  among  them";  or  by  a  fair  accommo- 


DESIRABLE    QUALITIES    IN    TEXTS.  83 

dation,  he  might  take  the  sublime  passage  found 
in  Ps.  xxiv.  7,  "Lift  up  your  heads.  0  ye  gates;  and 
be  ye  lift  up,  ye  everlasting  doors;  and  the  King  of 
glory  shall  come  in."  Now  it  is  evident  that  each 
of  these  passages  ought  to  develop  into  sermons 
wholly  unlike  in  rhetorical  character. 

(b.)  The  proper  object  of  a  discourse  demands 
it.  The  aim  of  a  preacher  should  always  be  to 
produce  an  act  on  the  part  of  his  hearers, — not 
necessarily  an  external  act,  but  an  act  of  the  soul 
— a  volition  which  may,  or  may  not,  be  visible  in 
the  outward  life.  (In  this  respect  an  oration  differs 
from  an  essay.  The  design  of  an  essay  ends  in  a 
judgment,  of  aa  oration,  in  an  act.)  But  every 
volition  must  be  preceded  by  knowledge.  Hence 
the  way  by  which  to  lead  a  man  to  act  in  view  of 
any  truth,  is  first  to  inform  his  understanding  re- 
specting it,  so  that  out  of  his  intelligent  conception 
of  the  truth,  you  may  call  forth  his  emotion  in 
view  of  it,  and  out  of  that  emotion  you  may  elicit 
an  act.  of  the  will.  Now  suppose  a  preacher  at- 
tempts to  reverse  this  natural  order  of  the  produc- 
tion of  action  in  his  hearers,  and  comes  down  upon 
them  when  they  are  in  the  calmest  condition  pos- 
sible, with  a  torrent  of  emotion, — or  of  the  language 
which  is  its  proper  vehicle — and  how  utterly  must 
he  fail  to  produce  anything  in  his  audience  but  dis- 
gust. But  there  are  occasions  when  an  audience 
is  found  in  a  highly  emotional  condition,  and   a 


84  MANUAL    OF    PREACHING. 

preacher  may  then  properly  use  an  impassioned 
and  highly  figurative  text. 

(2.)  Simplicity  in  expression  should  generally  be 
a  characteristic  of  texts.     For, 

(a.)  Audiences  are  usually  devoid  of  strong 
emotion  at  the  beginning  of  a  discourse.  Hence, 
in  accordance  with  the  rule  just  now  stated,  a  text 
should  be  chosen  whose  rhetorical  character  is 
adapted  to  this  calm  condition  of  hearers. 

(b.)  A  simple  text  aids  a  preacher  to  satisfy 
more  generally  the  expectation  of  his  hearers.  If 
he  announce  a  text  expressing  strong  emotion  in 
highly  figurative  terms,  he  will  excite  in  his  audi- 
ence high  anticipations  respecting  his  sermon,  which 
it  will  ordinarily  be  exceedingly  difficult  for  him 
to  fulfil.  His  text  promises  a  brilliant  effort,  and 
his  production  will  be  relentlessly  contrasted  with 
the  ideal  which  he  has  called  into  being.  If  it  do 
not  approach  somewhat  nearly  to  this  standard,  the 
audience  will  be  disappointed,  and  the  discourse 
will  have  little  effect.  Hence,  it  is  well  for  a 
preacher,  both  from  regard  to  his  hearers  and  to 
himself,  to  observe  the  Horatian  maxim,  and  see 
to  it  that  he  does  not  give  "  smoke  from  flash,  but 
from  smoke,  light,"  else  he  may  furnish  another 
illustration  of  the  poet's  line, 

"Parturiunt  montes,  nascetur  ridiculus  mus."  ' 

But  the  rule  which  has  been  laid  down  respecting 

'  "Ars  Poetica,"  line  139. 


DESIRABLE    QUALITIES    IN    TEXTS. 

simplicity  in  texts,  though  general,  is  not  universal, 
It  is  well,  perhaps,  for  a  preacher  to  take  occa- 
sionally a  text  which  promises  a  great  effort,  for 
the  very  purpose  of  stimulating  himself  to  high 
endeavor.  Knowing  that  he  will  thus  excite  great 
expectations,  he  is  girded  up  by  this  thought  to 
earnest  effort  to  do  justice  to  his  subject.  There 
will  also  be  occasions  which  demand  a  text  full  of 
emotion, — a  text  expressing  great  sorrow  or  joy 
in  impassioned  language.  At  such  times,  when 
waves  of  emotion  are  sweeping  over  an  audience, 
it  is  prepared,  at  once,  to  accept  the  strongest 
language  in  which  deep  feeling  can  express  itself. 
Then,  a  preacher  whose  heart  beats  in  sympathy 
with  his  hearers,  may  fearlessly  take  for  a  text, 
the  most  vivid  representations  to  be  found  in 
Scripture  of  the  emotion  which  pervades  his  audi- 
ence. The  deep  feeling  by  which  he  is  swayed, 
will  gird  him  to  high  effort  to  master  his  theme. 
Such  an  occasion  was  that,  when  in  our  land  the 
"Great  Rebellion"  collapsed  in  a  day.  Every 
loyal  pulpit  gave  exultant  utterance  to  a  nation's 
joy.  And  when,  within  one  short  week,  the 
nation  was  plunged  from  those  heights  of  joy  into 
profoundest  grief,  what  inspired  words  could  be 
found  too  strong  to  set  forth  the  emotion  that 
surged  over  the  public  mind  ? 

4.  Precision.     It   is    desirable  that  a  text  be 
exactly  limited  by  a  theme,  so  as  to  cover  only 


88  MANUAL    OF    PREACHING. 

third  would  lead  us  forward  to  a  personal  acquaint- 
ance with  that  which  is  to  be  presented.  In  ac- 
cordance with  the  etymological  meaning  of  these 
terms,  the  ancient  rhetoricians  and  orators  taught 
that  the  design  of  an  introduction  is  to  prepare  an 
audience  for  that  which  is  to  follow.  Aristotle,  as 
before  observed,  maintains  that  the  exordium  is  not 
an  essential  part  of  an  oration,  yet  he  states  that 
when  employed,  "  The  most  necessary  business  of 
the  exordium,  and  this  is  peculiar  to  it,  is  to  throw 
some  light  on  the  end  for  the  sake  of  which  the  speech 
is  made." :  Quintilian,  next  to  Aristotle,  the  ablest 
rhetorician  of  antiquity,  says,  "The  beginning  of  a 
speech  has  no  other  design  than  to  prepare  the 
mind  of  the  hearer  to  listen  attentively  to  the  other 
parts  of  the  discourse.  ...  Its  object  is  to  ren- 
der him  benevolent,  attentive,  docile."2  These  in- 
structions of  the  ancient  masters  of  speech,  have 
reference,  you  perceive,  to  the  exordium  of  a 
secular  oration.  They  had  no  conception  of  a 
modern  sacred  oration, — a  sermon, — and  hence 
could  give  no  specific  instructions  for  this  species 
of  discourse.  Yet  an  introduction  to  a  sacred  dis- 
course has  the  same  general  design  as  an  introduc- 
tion to  a  secular  oration,  and  should  be  made  to 
conform  to  the  same  general  rules.  The  design, 
then,  of  an  introduction  to  a  sermon,  is  to  dispose 

1  Aristotle,  Rhetoric,  Book  III.,  chap.  14, 

2  "De  Institutione  Oratoria."     L.  IV.,  c.  1. 


IMPORTANCE    OF    THE    INTRODUCTION.  89 

the  audience  to  listen  with  attention  and  favor  to 
the  discourse.  It  is  assumed  that  hearers  are  not 
usually  in  a  condition  to  enter,  at  once,  on  the 
discussion  of  a  theme,  that  they  need  to  be  pre- 
pared in  some  sort  for  it — to  be  conducted  into 
the  same  circle  of  ideas  with  the  discourse, — to  be 
put,  if  I  may  so  say,  into  electrical  connection  with 
the  thought  of  the  sermon,  so  that  the  current  of 
thought  and  feeling  shall  flow  uninterruptedly 
alike  through  speaker  and  hearer. 

II.  The  Importance  of  the  introduction  to  a 
sermon  will  appear  from  two  considerations : 

1 .  An  introduction  to  a  sermon  is  required  by  a 
law  of  the  human  kind.  We  are  so  made  that  we 
do  not  at  once  enter  naturally  and  easily  on  the 
discussion  of  a  topic  new  to  us.  We  must  ap- 
proach it  gradually  and  gently,  or  we  feel  a  shock; 
and  if  we  are  hurled  into  it,  we  experience,  as 
Claude  says,  something  of  the  sensation  which 
Habakkuk  may  be  supposed  to  have  felt,  when 
the  angel  took  him  by  the  hair  of  his  head,  and 
transported  him  in  an  instant  from  Judea  to  Baby- 
lon.1 In  conversation  we  instinctively  recognize, 
and  conform  to  this  law  of  mind,  and  the  more 
grave  and  important  the  subject  which  we  intro- 
duce in  conversation,  the  more  carefully  do  we 
observe  the  law,  and  he  who  should  disregard  it 
would  make  himself  both  uninteresting  and  im- 

1  Claude's  Essay,  Vol.  II.,  p.  455. 


90  MANUAL    OP   PREACHING. 

potent  in  society.  And  the  law  holds  as  well, 
when  one  speaks  to  a  large  as  to  a  small  number. 
Time  must  be  given  for  the  mind  to  approach  the 
subject  without  hurry  or  constraint,  and  the  avenue 
to  it  must  be  made  pleasant. 

2.  An  introduction  to  a  sermon  is  required  by 
the  condition  in  which  an  audience  met  for  public 
worship  on  the  Sabbath  are  usually  found.     For, 

(1.)  Most  of  an  audience  come  together  with 
minds  unoccupied  with  any  religious  subject.  They 
have  no  definite  theme  on  which  they  have  been 
thinking,  and  which  has  taken  possession  of  them. 
They  may  have  spent,  perhaps,  part  of  the  time 
previous  to  the  hour  of  service,  in  religious  read- 
ing, but  it  has  been  with  no  definite  aim,  and  has 
rather  blunted,  than  aroused  and  quickened  their 
religious  sensibilities.  Hence  the  hearers  have 
come  together  with  no  great  thoughts  exciting 
their  minds,  calling  forth  their  emotions,  and  pre- 
paring them  to  enter,  at  once,  with  the  preacher 
on  some  great  theme  of  the  gospel.  He  finds  his 
audience  devoid  alike  of  earnest  religious  thought 
and  emotion.  Thought  and  feeling  in  them  are 
like  stagnant  waters  which  he  must  set  to  flowing 
in  one  direction,  if  he  would  gain  his  object.  This 
he  must  accomplish  mainly  in  the  introduction. 

(2.)  The  thoughtful  few  of  an  audience  come 
together  with  minds  occupied  with  different  sub- 
jects of  thought.     These  topics  are,  perhaps,  al- 


IMPORTANCE    OF    THE    INTRODUCTION.  91 

most  as  numerous  as  those  who  are  thinking  on 
them.  If  now,  a  preacher  select  for  his  theme 
one  of  these  topics,  he  has  only  one  or  two  of 
these  thoughtful  hearers  prepared  to  accompany 
him  in  its  discussion.  He  finds  all  but  one  or  two 
of  them  following  courses  of  thought  at  variance 
with  the  channel  in  which  his  own  thoughts  are 
flowing.  He  must,  therefore,  tap  these  rills  of 
thought,  and  cause  them  all  to  flow  into  the  one 
broad  channel  which  he  has  prepared  for  them. 
This  is  to  be  achieved  in  the  introduction. 

(3.)  A  part  of  an  audience  are  usually  without 
especial  interest  in  the  preacher.  They  may  not, 
indeed,  have  toward  him  unkind  feeling,  but  they 
are  rather  in  a  neutral  condition — a  condition  of 
indifference.  So  long  as  this  want  of  interest  is 
felt  towards  him,  he  can  exert  little  power  over 
his  hearers.  His  arguments  however  cogent,  and 
appeals  however  pathetic,  will  fall  powerless  on 
such  listeners.  He  must,  then,  address  himself  to 
the  removal  of  this  indifference  felt  towards  him- 
self. He  should  endeavor  to  bring  all  of  his 
hearers  into  such  a  condition  of  good  will  to 
himself,  as  will  lead  them  to  listen  with  favor 
to  whatever  he  may  bring  before  them — to  follow 
him  into  whatever  subject  he  may  choose  to  enter. 
This  result  is  to  be  attained  in  the  introduction. 

(4.)  A  part  of  an  audience  are  generally  not 
eager  to  be  instructed  by  the  preacher.     They  can- 


92  MANUAL   OF    PREACHING. 

not  be  said  to  be  in  a  teachable  frame  of  mind. 
If  they  come  to  the  house  of  Grod  with  any  pre- 
vailing desire,  it  is  rather  a  desire  to  be  pleased, 
than  to  be  instructed  in  the  way  of  life.  They  do 
not  realize  their  ignorance  of  divine  things,  and 
hence,  do  not  feel  their  need  of  instruction  in 
them.  They  do  not  come  to  the  house  of  God  to 
sit  down  as  learners  at  the  feet  of  the  minister  of 
Christ,  to  hear  what  the  Lord  will  speak  unto  them 
by  the  mouth  of  his  servant.  They  are  in  any  other 
condition,  than  in  that  teachable  frame  of  mind  which 
receives  with  avidity  the  instruction  of  the  pulpit. 
But  they  must  be  brought  into  something  like  this 
condition,  or  they  will  derive  little  benefit  from  the 
sermon.  Now  the  introduction  is  the  place  in 
which  a  preacher  must  gain  such  control  of  his 
hearers  as  shall  inspire  them  with  so  great  a  de- 
gree of  confidence  in  his  ability  and  integrity  as 
shall  lead  them  to  surrender  themselves  to  his 
guidance,  and  to  be  willing  to  be  instructed  by  him. 

III.     The  Materials  of  the  introduction. 

The  materials  of  exordiums  to  sermons  are 
scarcely  less  abundant  and  varied  than  are  the 
materials  of  sermons  themselves.  Yet  they  maj 
be  arranged  under  a  few  general  heads.  There 
are  different  principles  of  classification,  according 
to  each  of  which  these  materials  may  be  grouped. 
I  purpose  now  to  classify  them  according  to  the 
sources  whence  they  come  or  are  suggested. 


MATERIALS    OP    THE    INTRODUCTION.  93 

1.  Thoughts  suggested  by  the  preacher's  ex- 
perience or  observation.  The  materials  thus  ob- 
tained form  no  inconsiderable  part  of  introductions 
to  sermons.  Exordiums  composed  of  such  materi- 
als are  most  employed  by  preachers  of  large  expe- 
rience and  observation,  and  by  those  of  an  original 
turn  of  mind.  A  preacher  makes  more  use  of 
them  as  he  advances  in  life.  Often  aged  ministers 
employ  them  almost  to  the  exclusion  of  other 
kinds.  They  often  open  a  natural  and  pleasing 
way  of  approach  to  a  subject,  and  when  produced 
by  a  mind  rich  in  the  results  of  its  experience  and 
observation,  often  furnish  examples  of  the  highest 
excellence  in  this  part  of  a  sermon.  Robert  Hall, 
as  might  be  inferred  from  the  cast  of  his  mind,  ex- 
celled in  this  species  of  introduction.  Of  this  we 
have  a  fine  illustration  in  his  sermon,  "  On  the 
Duty,  Happiness  and  Honour  of  maintaining  the 
course  prescribed  to  us  by  Providence,"  from  the 
text,  Acts  xiii.  25,  "As  John  fulfilled  his  course"  : — 
' '  The  life  of  every  individual  may  be  compared 
to  a  river:  rising  in  obscurity,  increasing  by  the 
accession  of  tributary  streams,  and,  after  flowing 
through  a  longer  or  shorter  distance,  losing  itself 
in  some  common  receptacle.  The  lives  of  indi- 
viduals also,  like  the  course  of  rivers,  may  be 
more  or  less  extensive,  but  will  all  vanish  and 
disappear  in  the  gulf  of  eternity.  While  a  stream 
is  confined  within  its  banks,  it  fertilizes,  enriches 


91  MANUAL   OF   PREACHING. 

and  improves  the  country  through  which  it  passes 
but  if  it  deserts  its  channel  it  becomes  injurious 
and  destructive,  a  sort  of  public  nuisance,  and,  by 
stagnating  in  lakes  and  marshes,  its  exhalations 
diffuse  pestilence  and  disease  around.  Some  glide 
away  in  obscurity  and  insignificance;  while  others 
become  celebrated,  traverse  continents,  give  names 
to  countries,  and  assign  the  boundaries  of  empires. 
Some  are  tranquil  and  gentle  in  their  course;  while 
others,  rushing  in  torrents,  dashing  over  preci- 
pices, and  tumbling  in  waterfalls,  become  objects 
of  terror  and  dismay.  But,  however  diversified 
their  character  or  their  direction,  all  agree  in 
having  their  course  short,  limited,  and  determined; 
soon  they  fall  into  one  capacious  receptacle;  their 
waters  eventually  mix  in  the  waves  of  the  ocean. 
Thus  human  characters,  however  various,  have  one 
common  destiny;  their  course  of  action  may  be 
greatly  diversified,  but  they  all  lose  themselves  in 
the  ocean  of  eternity. 

"  Few  have  appeared  on  the  stage  of  action 
whose  life  was  mere  important  than  that  of  the 
great  prophet  mentioned  in  my  text " 1 

Dr.  Bushnell  also  excelled  in  this  kind  of  intro- 
duction.2 

2.  Thoughts   derived   from  the   experience  or 

i  Hall's  Works,  Vol.  HI.,  p.  332. 

2  See  his  sermon  on  "Respectable  Sin,"  from  the  text  John  viii.  9; 
in  his  "Sermons  for  the  New  Life,"  Ser.  17. 


MATERIALS    OF    THE    INTRODUCTION.  95 

observation  of  others.  This  kind  of  introduction 
is,  you  perceive,  closely  allied  to  the  previous 
class,  differing  from  it  only  in  regard  to  the  per- 
sonal source  of  the  material.  A  good  illustration 
of  this  species  of  introduction  is  given  us  by  John 
McLaurin,  an  eminent  Scottish  divine,  and  friend 
of  Pres.  Edwards,  in  a  sermon  on  "  Glorying  in 
the  Cross  of  Christ."  Gal.  vi.  14  — "  But  God 
forbid  that  I  should  glory  save  in  the  cross  of  our 
Lord  Jesus  Christ,  by  whom  the  world  is  crucified 
unto  me.  and  I  unto  the  world.'7  He  opens  his 
discourse  thus: — "It  is  an  old  and  useful  obser- 
vation, that  many  of  the  most  excellent  objects  in 
the  world  are  objects  whose  excellency  does  not 
appear  at  first  view;  as,  on  the  other  hand,  many 
things  of  little  value  appear  more  excellent  at  first 
than  a  nearer  view  discovers  them  to  be.  There 
are  some  things  we  admire  because  we  do  not 
know  them;  and  the  more  we  know  them,  the  less 
we  admire  them;  there  are  other  things  we  despise 
through  ignorance,  because  it  requires  pains  and 
application  to  discover  their  beauty,  and  excel- 
lency. This  holds  true  in  nothing  more  than  in 
that  glorious,  despised  object  mentioned  in  the 
text."  1  Yinet  also  furnishes  an  illustration  under 
this  head,  of  a  somewhat  different  character,  in 
his  sermon  on  "  The  Mysteries  of  Christianity," 
from    1    Cor.    ii.    9. — "Things    which    have    not 

1  Fish's  "  History  and  Repository  of  Pulpit  Eloquence,"  Vol.  II. 


96  MANUAL    OF    PREACHING. 

entered  into  the  heart  of  man."  He  begins 
thus: — "'I  do  not  comprehend,  therefore  I  do 
not  believe.'  'The  Gospel  is  full  of  mysteries, 
therefore  I  do  not  receive  the  Gospel.'  Such  is 
one  of  the  favorite  arguments  of  infidelity.  To 
see  how  much  is  made  of  this,  and  what  confidence 
it  inspires,  we  might  believe  it  solid,  or,  at  least, 
specious;  but  it  is  neither  the  one  nor  the  other: 
it  will  not  bear  the  slightest  attention,  the  most 
superficial  examination  of  reason;  and  if  it  still 
enjoys  some  favor  in  the  world,  this  is  but  a  proof 
of  the  lightness  of  our  judgments  upon  things  wor- 
thy of  our  most  serious  attention.  Upon  what,  in 
fact,  does  this  argument  rest  ?  Upon  the  claim  of 
comprehending  everything  in  the  religion  which 
God  has  offered,  or  could  offer  to  us, — a  claim 
equally  unjust,  unreasonable,  useless.  This  we 
proceed  to  develop."1 

3.  Thoughts  suggested  by  the  importance  of 
the  subject.  Although  all  the  truths  of  the  sacred 
Scriptures  are  important,  yet  some  of  them  are  of 
infinite  moment.  In  discoursing  upon  such  themes, 
a  preacher  may  occasionally  introduce  his  subject 
in  an  impressive  manner  by  calling  the  attention 
of  his  hearers  to  the  great  importance  to  them- 
selves individually  of  the  truth  which  he  is  about 

Fish's  "History  and  Repository  of  Pulpit  Eloquence,"  Vol.  II., 
p.  183.  See  also  F.  W.  Robertson's  Sermon  on  "Religious  Despon. 
dency,"  Vol.  II.,  p.  IOC. 


MATERIALS    OF    THE    INTRODUCTION.  97 

to  present  to  them.  Two  cautions,  however,  should 
be  observed. 

(1.)  This  kind  of  introduction  should  not  be  em- 
ployed when  it  is  not  sustained  by  the  remainder  of 
the  discourse.  The  introduction  should  be  in  keep- 
ing both  with  the  theme  and  with  the  manner  in 
which  it  is  to  be  presented. 

(2.)  This  species  of  introduction  should  not  be 
frequently  employed.  The  attempt  of  a  preacher 
from  week  to  week  to  gain  the  earnest  attention 
of  his  hearers,  by  representing  that  his  theme  is 
of  greatest  moment  to  them,  will  tend  in  the  end 
rather  to  lessen  than  to  increase  their  interest. 
He  may  after  a  time  find  himself  in  the  condition 
of  the  boy  in  the  fable,  who,  by  frequently  shout- 
ing, "Wolf!  wolf!  "when  there  was  none,  found 
that  when  the  wolf  did  come,  the  men  would  not. 
Such  a  course  would  be  like  a  reader  attempting 
to  emphasize  every  word,  which  would  have  the 
effect  to  render  no  word  emphatic.  Archbishop 
Tillotson  gives  us  an  example  of  this  kind  of  in- 
troduction in  his  celebrated  sermon  entitled, 
' '  The  Possibility  of  the  Resurrection  Asserted 
and  Proved,*'  from  Acts  xxvi.  8:  "Why  should 
it  be  thought  a  thing  incredible  with  you,  that  God 
should  raise  the  dead  ?  "  He  remarks, — "  The  res- 
urrection of  the  dead  is  one  of  the  great  articles  of 
the  Christian  faith;  and  yet  so  it  hath  happened 
that  this  great  article  of  our  religion   hath   been 


98  MANUAL    OF    PREACHING. 

made  one  of  the  chief  objections  against  it.  There 
is  nothing  that  Christianity  hath  been  more  up- 
braided with-all,  both  by  the  heathens  of  old,  and 
by  the  infidels  of  later  times,  than  the  impossibility 
of  this  article.  So  that  it  is  a  matter  of  great  con- 
sideration and  consequence,  to  vindicate  our  relig- 
ion in  this  particular.  For  if  the  thing  be  evi- 
dently impossible,  then  it  is  highly  unreasonable 
to  propose  it  to  the  belief  of  mankind."1 

4.  Thoughts  suggested  by  the  occasion.  This 
species  of  exordium  is  not  often  employed  by  a 
preacher,  since  there  is  seldom  anything  in  the  oc- 
casion itself  to  serve  him  as  a  fitting  introduction  to 
his  theme.  There  will,  however,  be  times  in. every 
one's  ministry,  when  a  marked  providence  of  God  in 
the  form  of  a  national  blessing,  or  calamity,  or  of  a  per- 
sonal affliction,  seems  to  require  that  the  introduc- 
tion take  its  materials  from  the  occasion  which  called 
the  discourse  into  being.  There  will  also  be  va- 
rious stated  occasions,  such  as  days  of  public 
thanksgiving,  of  fasting  and  prayer,  of  election,  of 
the  opening  of  civil  courts,  and  the  like,  which  fur- 
nish an  appropriate  introduction  to  the  sermon. 
Exordiums  of  this  kind  are  often  very  impressive, 
since  they  direct  the  minds  of  hearers  to  some 
event  or  circumstance  often  fitted  to  excite  to  a 
high    degree   their    interest   and   emotion.     John 

1  Tillotson's  Works,  Vol.  III.,  Ser.  140.  See  also  discourse  by  Dr. 
South  on  the  "  Nature  and  Measures  of  Conscience,"  from  1  John  iii. 
21,  South's  Sermons,  Vol.  I.,  Ser.  23. 


MATERIALS    OF    THE    INTRODUCTION.  99 

Wesley  gives  us  a  good  example  in  his  sermon 
preached  at  the  Assizes  held  before-  Sir  Edward 
Clive,  in  1758,  and  entitled,  "The  Great  Assize,'1 
from  the  text,  Rom.  xiv.  10:  "We  shall  all  stand 
before  the  judgment  seat  of  Christ.7'  He  opens 
his  discourse  thus:  "How  many  circumstances  con- 
cur to  raise  the  awfulness  of  the  present  solemnity  ! 
The  general  concourse  of  people  of  every  age,  sex, 
rank,  and  condition  of  life,  willingly  or  unwillingly 
gathered  together,  notonlyfrom  the  neighboring,  but 
from  distant  parts;  criminals,  speedily  to  be  brought 
forth,  and  having  no  way  to  escape;  officers,  wait- 
ing in  their  various  posts  to  execute  the  orders 
which  shall  be  given;  and  the  representative  of  our 
gracious  sovereign,  whom  we  so  highly  reverence  and 
honor.  The  occasion,  likewise,  of  this  assembly, 
adds  not  a  little  to  the  solemnity  of  it:  to  hear  and 
determine  causes  of  every  kind,  some  of  which'  are 
of  the  most  important  nature;  on  which  no  less  de- 
pends than  life  or  death;  death  that  uncovers  the 
face  of  eternity  ! But,  awful  as  this  solem- 
nity is,  one  far  more  awful  is  at  hand.  For  yet  a 
little  while,  and  '  we  shall  all  stand  before  the  judg- 
ment seat  of  Christ,'  '  For,  as  T  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue  shall 
confess  to  Grod.'  And  in  that  day,  '  every  one  of 
us  shall  give  account  of  himself  to  Grod.'"1 

1  Wesley's  Sermons,  Vol.  I.,  Ser.  15.  See  also  Robertson's  Sermon 
preached  with  reference  to  the  propriety  of  opening  the  Sydenham 
Palace  on  the  Sabbath,  Robertson's  Works,  Vol.  II.,  Ser.  14. 


100  MANUAL    OF    PREACHING. 

5.  Thoughts  suggested  by  the  relation  of*  the 
theme  to  one  previously  discussed.  This  kind  of 
introduction  is  not  common  since  there  is  not  often 
occasion  for  its  use,  yet  it  is  sometimes  employed 
with  peculiar  propriety.  Dr.  J.  Abbadie  in  a,  dis- 
course on  "The  Sacrifice  of  Abraham,"  from  the 
text.  Gen.  xxii.  10,  "And  Abraham  stretched 
forth  his  hand,  and  took  the  knife  to  slay  his  son," 
thus  begins:  "'The  wicked  worketh  a  deceitful 
work.'  This  is  a  maxim  of  the  wise  man,  which 
we  explained  to  yon  last  Sunday.  The  righteous 
also  sometimes  does  a  work  which  deceives  him. 
This  is  a  truth  which  we  are  going  to  exhibit  to- 
day. The  wicked  destroys  himself  by  the  efforts 
which  he  employs  to  promote  his  own  gratification. 
The  believer  attain,-  an  invaluable  object  when  he 
seems  to  act  against  his  own  interest.  This,  my 
brethren,  is  a  truth  which  the  sacrifice  of  Abraham 
admirably  confirms;  here  we  see  a  spectacle  of  hor- 
ror in  appearance,  and  we  see  a  holy  spectacle  in 
reality.  It  seems,  on  beholding  this  object,  as  if 
hell  must  surely  triumph,  and  it  is  heaven  which 
iinally  vanquishes.  An  action  which  we  should 
suppose  all  must  detest,  becomes  the  eternal  ob- 
ject of  their  admiration.  The  pulpits  propose  it 
for  a  model  and  an  example.  The  memory  of  it 
is  celebrated  in  all  ages,  and  all  believers  to  the 
end  of  time,  must  make  it  the  perpetual  subject 
of  conversation,  the  constant  theme  of  their  praise. 


MATERIALS    OF    THE    INTRODUCTION.  101 

It  is,  then,  not  without  cause,  that  we  ask  of  you 
to  apply  yourselves  to  the  consideration  of  this 
sublime  object — 'And  Abraham/  says  the  sacred 
text,  '  stretched  forth  his  hand,  and  look  the  knife 
to  slay  his  son.'  "  l 

I  have  given  most  of  this  introduction,  be- 
cause it  admirably  illustrates  how,  out  of  a  single 
Leading  thought  there  should  grow  like  twigs  out 
of  a  limb,  the  subordinate  thoughts  which  make 
ii|»  the  introduction.  This  kind  of  exordium  is 
used  most  frequently  in  the  second  of  double  ser- 
mons. 

6.  Thoughts  suggested  by  the  text  and  context. 

This  elass  of  introductions  is,  perhaps,  more  fre- 
quently employed  than  any  other.  If  admits  of 
great  variety,  and  often  furnishes  a  natural  and 
inviting  way  of  approach  to  a  subject.  If  abounds 
in  biography  and  history,  which  are  usually  enter- 
taining. Men  listen  with  interest  to  an  ordinary 
narrative,  though  often  indifferent  to  able  reason- 
ing, and  sage  remarks.  Examples  of  this  kind  of 
exordiums  are  so  numerous,  that  we  cannot  fail 
to  find  them  in  any  volume  of  sermons.  Theremin 
furnishes  US  with  a  good  illustration  under  this 
head,  in  his  discourse  entitled,  "The  Voices  out 
of  the  Graves,"  from  the  text,  Matt,  xxvii.  61, 
"  And  there   was   .Mary   Magdalene,  and  the  other 

1  Fish's  "  History  aud  Repository  of  Pulpit  Eloquence,"  Vol.  II., 
p.  105. 


102  MANUAL   OF    PREACHING. 

Mary  sitting  over  against  the  sepulchre."  He 
begins  thus:  "The  great  offering  was  completed. 
In  his  tomb  lay  the  Divine  Dead;  the  stone  was 
rolled  before  the  door;  the  shadows  of  night  had 
already  settled  upon  Jerusalem,  Mount  Olivet,  and 
Grolgotha.  There  sit  two  women,  vailed  in  the 
darkness  of  night,  and  in  the  deeper  darkness  of 
their  own  sorrow.  They  sit  by  the  grave.  They 
cling  to  the  spot  which  inclosed  all  that  was  left 
to  them  of  the  best  beloved  of  beings.  The  night 
grows  darker  and  darker;  the  stars  step  forth,  and 
look  down  upon  the  Holy  City;  then  the  two  Marys 
arise,  and  take  their  departure  from  the  grave, 
with  a  long,  long,  lingering  look  behind.  And 
now,  it  is  alone,  in  the  midst  of  the  darkness, 
watched  only  by  the  host  of  unseen  angels.  .  .  . 
Go  ye,  also,  hence;  sit  down  by  the  grave;  that 
fresh  one,  or  that  already  moss-covered  one,  which 
incloses  the  remains  of  those  unspeakably  beloved 
by  you,  Hasten  not  awa}r;  linger  there  !  Listen ! 
There  rise  voices  out  of  those  graves,  which  impart 
to  you  weighty  instruction.  And  what  do  they 
teach  ?  A  two  fold  and  difficult  art.  First,  how 
we  should  die;  and  secondly,  how  we  should  live."1 
There  is  an  introduction  composed  of  devotional 

1  Fish's  "History  and  Repository  of  Pulpit  Eloquence,"  Vol.  I.,  p. 
547.  See  also  Dr.  BushnelTs  sermon  on  "The  Hunger  of  the  Soul," 
("Sermons  for  the  New  Life,"  Ser.  4.)  Also  Rev.  Phillips  Brooks' 
sermon  on  "The  Joy  of  Self-Sacrifice,"  ("The  Candle  of  the  Lord, 
and  other  Sermons,"  Ser.  2.'> 


MATERIALS    OP    THE    INTRODUCTION.  103 

thoughts,  which  is  rather  a  form  of  exordium,  than 
a  kind,  and  may  come  under  each  of  the  classes 
named.  But  since  it  is  most  frequently  composed 
of  thoughts  suggested  by  the  text,  it  may  be  prop- 
erly noticed  under  this  head.  It  is  a  form  of  in- 
troduction very  rarely  used  in  the  American  pulpit, 
but  is  a  characteristic  of  the  German.  It  was 
formerly  the  practice  of  the  German  preachers  to 
open  their  discourses  with  an  invocation  to  the 
Deity,  in  which  were  generally  embodied  thoughts 
suggested  by  the  theme,  which  was  soon  to  follow. 
At  times,  this  prayer  included  the  whole  of  the 
introduction,  at  other  times  it  formed  but  a  small 
part  of  it,  yet  it  was  designed  so  to  join  upon  the 
other  part,  as  to  form  a  complete  whole.  As  an 
example,  see  the  discourse  of  Melancthon  on  "  The 
Security  of  God's  Children,"  from  the  text,  John 
x.  28,  "Neither  shall  any  pluck  them  out  of  my 
hand."  He  begins  thus:  "  To  Thee,  Almighty  and 
true  God,  eternal  Father  of  our  Lord  Jesus  Christ, 
Maker  of  heaven  and  earth,  and  of  all  creatures, 
together  with  Thy  Son,  our  Lord  Jesus  Christ,  and 
the  Holy  Ghost,  to  Thee,  the  wise,  good,  true, 
righteous,  compassionate,  pure,  gracious  God,  we 
render  thanks  that  Thou  hast  hitherto  upheld  the 
church  in  these  lands,  and  graciously  afforded  it 
protection  and  care,  and  we  earnestly  beseech 
Thee  evermore  to  gather  among  us  an  inheritance 
for  Thy  Son,  which  may  praise  Thee  to  all  eter- 


104  MANUAL    OF    PREACHING. 

nity." 1  This  prayer  forms  only  a  part  of  his 
introduction.  It  is  the  modern  practice  of  the 
German  preachers  to  put  the  prayer  not  at  the 
beginning  of  the  introduction,  but  at  its  close,  just 
before  entering  on  the  development  of  the  subject. 
The  preacher  begins  his  discourse  by  reading  the 
lesson  of  the  day  from  which  the  text  is  to  be 
taken.  When  he  commences  to  read,  the  audi- 
ence rise,  and  remain  standing  until  he  has  fin- 
ished the  reading,  when  they  resume  their  seats. 
The  preacher  then  enters  on  his  introduction,  and 
continues  for  about  five  minutes,  when  he  offers  a 
short  prayer  for  divine  assistance,  the  audience 
keeping  their  seats,  and  then  he  goes  right  on  to 
the  development  of  his  theme.  As  regards  the 
use  of  an  exordium  in  the  form  e*f  a  prayer,  I 
remark: 

(1.)  The  devotional  introduction  should  be  em- 
ployed only  when  an  extraordinary  occasion  seems 
to  demand  it.  There  may  come  such  an  occasion 
in  every  one's  ministry,  when,  in  the  presence  of 
an  affecting  visitation  of  God,  the  preacher  finds 
both  his  audience  and  himself  in  such  deep  emo- 
tion as  seems  to  require  that  in  the  very  opening 
of  his  discourse  he  give  utterance  to  his  feelings 
in  prayer.  But  such  occasions  will  be  exceedingly 
rare,  and  a  preacher  should  not  venture  on  this 

1  Fish's  "  History  and  Eepository  of  Pulpit  Eloquence,"  Vol.  I.,  p. 
475. 


MATERIALS    OF    THE    INTRODUCTION.  105 

form  of  introduction,  when  the  circumstances,  and 
the  condition  of  his  audience,  will  not  fully  sustain 
him. 

(2.)  The  advantages  of  the  devotional  introduc- 
tion may  generally  be  secured  by  adapting  to  the 
theme  the  service  which  precedes  the  sermon. 
The  introduction  to  a  discourse  should,  in  fact, 
begin  at,  or  very  near,  the  opening  of  public  wor- 
ship. The  preacher,  from  the  first,  should  keep 
in  mind  the  subject  of  his  sermon,  and  should  so 
conduct  all  the  previous  services,  as  gradually  to 
gather  the  scattered  thoughts  of  his  hearers,  and 
bring  them  nearer  and  nearer  together,  until  at 
last,  he  concentrates  them  all  on  the  one  thought 
of  his  sermon.  But  he  should  not  so  far  adapt  the 
introductory  services  to  his  theme,  as  to  acquaint 
the  audience  with  the  subject  on  which  he  is  to 
discourse.  This  would  abate  curiosity — a  fruitful 
source  of  attention.  The  adaptation  should  be 
carried  just  far  enough  to  bring  the  thoughts  of 
the  hearers  within  the  sphere  of  the  thought  to  be 
presented,  so  that  the  thoughts  of  the  hearers  shall 
glide  easily  and  naturally  into  the  theme  of  the 
sermon.  This  precept, — the  dictate  alike  of  good 
sense  and  good  taste — is  perhaps  more  often  vio- 
lated than  any  other.  From  listening  to  the  open- 
ing services  of  public  worship  in  many  churches, 
one  can  gain  no  conception  of  what  is  to  be  the 
subject  of  the  sermon.     He  is  led  by  the  preacher 


106  MANUAL    OF    PREACHING. 

along  a  pathway  enveloped  in  utter  darkness,  in 
absolute  ignorance  of  where  it  will  end.  A  preacher 
who  takes  such  a  course,  will,  when  he  comes  to 
the  introduction  of  his  sermon,  often  find  his  audi- 
ence less  prepared  to  enter  with  him  on  the  dis- 
cussion of  his  theme  than  when  they  entered  the 
sanctuary.  The  opening  services  may  have  been 
interesting  and  profitable  to  the  audience,  and  yet 
may  have  been  all  the  time  leading  them  directly 
away  from  the  subject  for  which  their  minds  and 
hearts  should  have  been  prepared.  The  preacher, 
therefore,  is  obliged  in  his  introduction  to  do  what 
should  have  been  accomplished  in  the  previous 
services — to  build  from  the  very  foundation,  the 
interest  of  his  audience  in  his  theme.  All  the  pre- 
vious parts  of  public  worship  in  which  he  has  led 
the  people  are  of  no  account  in  aiding  him  to 
gather  the  attention  and  interest  of  his  hearers 
about  the  subject  on  which  he  is  to  address  them. 
Viewed  from  a  preacher's  standpoint,  the  idea 
which  should  preside  over  and  direct  the  various 
parts  of  public  worship  should  be  unity.  The 
theme  of  the  sermon  should  give  law  to  them  all. 
The  services  before  the  sermon  should,  in  effect, 
form  a  part  of  the  introduction,  and  the  services 
after  the  sermon  should  be  so  conducted  as  tc 
deepen  the  impression  made  by  the  conclusion. 


LECTURE    VII. 

THE  INTRODUCTION— QUALITIES— PLACE— TIME  OF  COMPOSING. 

IV.  We  come,  now,  to  note  the  desirable  qual- 
ities of  the  introduction. 

1.  Unity.  This  quality  does  not  forbid  the 
gathering  of  several  thoughts  into  an  introduction, 
when  they  all  tend  to  make  a  single  impression. 
It  forbids  only  several  independent  thoughts,  each  of 
which  could  form  a  separate  exordium  to  the  same 
theme.  There  should  be  one  main  thought,  on 
which  the  others  depend,  and  around  which  they 
cluster.  The  thoughts  should  be  allied  to  each 
other.  They  should  belong  to  the  same  family, 
and  their  course  should  be  homeward. 

2.  Congruity.  It  includes  congruity  both  to 
the  thought,  and  to  the  rhetorical  character  of  the 
sermon. 

(1.)  Congruity  to  the  thought  of  the  sermon. 
The  main  thought  of  the  introduction  should  be 
closely  allied  to  the  theme  of  the  discourse.  It 
should  not  be  an  offspring  of  the  theme,  else  its 


108  MANUAL    OF    PREACHING. 

proper  place  would  be  in  the  development.  But 
it  should  be  a  thought  lying  close  to  the  subject, 
and  suggested  by  it.  Vinet  rightly  tells  us  that 
"the  exordium  should  be  drawn  from  an  idea 
which  immediately  touches  the  subject  without 
forming  a  part  of  it."1  This  is  the  true  ideal  of 
an  introduction,  though  perhaps  not  often  real- 
ized. If  another  thought  lie  nearer  the  subject 
than  the  thought  of  the  exordium,  then  that  thought 
should  itself  make  the  introduction.     Hence: 

(a.)  This  quality  forbids  an  independent  intro- 
duction. However  full  of  valuable  thoughts  such 
an  introduction  may  be,  however  elaborate  in 
style,  and  interesting  to  an  audience,  it  is  not  an 
introduction,  but  simply  another  discourse  placed 
in  front  of  the  sermon.  When  the  preacher  comes 
to  its  close,  instead  of  bringing  his  audience  to 
his  subject,  he  finds  that  he  has  brought  them 
to  the  brink  of  a  chasm  across  which  they  can- 
not leap. 

(b.)  This  quality  also  forbids  a  commutable  in- 
troduction. If  the  correct  ideal  of  an  introduction 
is  one  whose  chief  thought  is  suggested  by  the  sub- 
ject of  the  sermon,  and  lies  nearest  to  that  subject, 
it  evidently  cannot  exist  as  an  introduction  apart 
from  the  theme  which  called  it  into  being.  It  may, 
indeed,  exist  as  an  independent  essay,  but  not  as 
an  introduction.     Hence  any  attempt  to  transfer 

•  Horn.,  p.  271. 


QUALITIES    OP    THE    INTRODUCTION.  109 

it,  and  make  it  serve  as  an  introduction  to  a  differ- 
ent theme,  will  only  end  in  forcing  upon  such  theme 
a  poor  introduction  never  belonging  to  it.  We 
have,  indeed,  high  authority  for  the  use  ofcommu- 
table  introductions.  Demosthenes  and  Cicero  em- 
ployed them,  keeping  several  on  hand  to  use  as 
occasion  might  require.  But  it  must  be  remem- 
bered that  the  orations  of  the  ancient  orators  were 
often  such  as  to  require  exordiums  containing  a  de- 
fence of  their  character  or  acts.  Introductions  of 
this  kind,  including  often  only  a  few  sentences, 
they  frequently  transferred  from  one  speech  to 
another.  No  such  necessity  of  personal  defence  is 
laid  on  the  sacred  orator. 

(c.)  Congruity  to  the  thought  of  the  sermon 
promotes  variety  in  introductions.  Were  every  sub- 
ject to  furnish  its  own  introduction,  there  would 
be  as  many  introductions  as  subjects,  and  they 
would  differ  as  widely  from  each  other,  as  the 
themes  which  called  them  into  being.  Thus  there 
would  be  no  more  danger  of  sameness  of  introduc- 
tions, than  of  sameness  of  subjects. 

(2.)  Congruity  to  the  rhetorical  character  of  the 
sermon.  This  requires  that  the  thought  of  the 
introduction  be  clothed  in  a  garb  similar  to  that  of 
the  other  parts  of  the  discourse.  The  language, 
figures,  and  illustrations  employed  should  all  be  in 
harmony  with  those  used  in  the  remainder  of  the 
sermon.     For  it  is  evident  that  though  the  thought 


110  MANUAL    OF    PREACHING. 

of  the  introduction  correspond  to  that  of  the  rest 
of  the  discourse,  yet  if  it  be  set  forth  in  a  style 
greatly  at  variance  with  the  style  of  the  other 
parts  of  the  sermon,  the  introduction  will  fail  of  its 
end  almost  as  surely  as  if  the  thought  itself  had 
been  at  variance  with  the  theme.  Yet  such  incon- 
gruity in  style  is  not  uncommon  among  preachers, 
who  often  from  want  of  time  to  prepare  a  dis- 
course make  a  florid  introduction  to  a  bald 
sermon. 

3.  Simplicity.  It  includes  simplicity  both  in 
thought,  and  in  expression. 

(1.)  Simplicity  in  thought.  It  is  evident  that 
a  discourse  should  open  with  natural  and  simple 
thoughts — thoughts  readily  suggested,  and  easily 
understood.  For  the  hearers  are  not  in  such  an 
intellectual  condition  as  to  qualify  them  to  enter 
at  once  on  recondite  thoughts.  They  are  not  pre- 
pared to  grapple  with  abstruse  thoughts,  which2 
should  they  meet  farther  on  in  the  discourse,  they 
might  easily  conquer.  Hence  they  need  to  be  led 
gently  at  first — to  be  aroused  gradually — until 
they  shall  gird  themselves  to  follow  wherever  the 
preacher  may  lead  the  way.  If  he  begin  with  pro- 
found thoughts,  he  will  be  likely  to  discourage  a 
large  part  of  his  hearers  from  following  him. 

(2.)  Simplicity  in  expression.  The  beginning 
of  a  discourse  evidently  as  much  requires  simplic- 
ity in  expression  as  in  thought.     Indeed,  it  would 


QUALITIES    OF    THE    INTRODUCTION.  Ill 

be  difficult  to  say  which  is  more  important  to  the 
success  of  an  introduction.  The  simplest  and  most 
natural  thoughts,  if  set  forth  in  an  inflated  style — 
a  style  through  which  the  preacher's  self-conceit 
and  eagerness  for  approbation  clearly  shine — is  as 
fatal  to  its  success,  as  if  it  were  filled  with  recondite 
thoughts.  For  hearers  are  then  cool  and  critical, 
in  a  condition  to  notice  the  least  departure  of  the 
speaker  from  the  proprieties  of  the  subject  and 
the  occasion,  and  keen  to  detect  any  attempt  to 
display  himself  through  fine  writing — a  condition 
in  which  they  will  not  be  when  they  shall  have  be- 
come either  interested  or  indifferent  in  the  middle 
of  the  discourse.  Hence  (a.)  this  quality  of  an 
introduction  forbids  an  evidently  elaborate  style. 
While  it  is  true  that  no  part  of  a  sermon  demands 
more  care  in  its  composition  than  the  exordium,  it 
is  also  true  that  in  no  other  part  does  an  obviously 
elaborate  style  work  greater  injury  to  the  dis- 
course. For  this  reason,  though  the  introduction 
demands  the  best  efforts  of  a  preacher,  he  must 
endeavor  to  attain  in  its  composition  that  "highest 
art  which  conceals  art,"  so  that  it  shall  appear  as 
simple  and  artless  as  nature  itself. 

(b.)  It  also  forbids  a  vehement  style.  An  im- 
petuous style  is  forbidden  in  an  introduction  simply 
because  it  is  not  called  for,  and  hence  is  unnatural. 
There  may  be  occasions  when  such  a  style  in  an 
exordium  is  appropriate.     Such  an  occasion  was 


112  MANUAL    OF    PREACHING. 

that  when  Cicero  rose  to  address  the  Roman  Senate 
in  the  presence  of  Cataline;  but  occasions  like  these 
are  rare  to  a  preacher.  The  audiences  assembled 
to  hear  the  word  of  God  are  usually  in  the  calmest 
state  possible,  and  hence  both  the  preacher  and 
his  style  at  the  beginning  of  his  sermon  should 
correspond  to  this  condition  of  his  hearers. 

4.  Modesty.  With  respect  to  this  quality  we 
may  note  the  following  points: 

(1.)  A  modest  introduction  forbids  frequent 
reference  to  one's  self.  This  is  sometimes  made 
for  the  purpose  of  defending  one's  character  or 
acts.  Personal  introductions  of  this  kind  are  often 
allowable  in  secular  orations.  In  ancient  oratory 
they  were  often  called  for  and  appropriate.  The 
orators  of  the  anciert  republics  were  frequently 
put  on  their  own  defence  before  the  people,  and 
on  such  occasions,  personal  introductions  were 
proper.  They  are  also  appropriate  in  the  political 
and  forensic  speeches  of  modern  times.  But  in 
sacred  discourse,  the  relation  which  a  preacher 
sustains  to  his  audience  almost  entirely  forbids  the 
use  of  personal  introductions.  He  stands  in  the 
pulpit  not  to  defend  himself.  He  stands  there  as 
an  ambassador  of  Grod,  commissioned  to  proclaim 
sublime  and  awful  truths — truths  in  whose  presence 
a  regard  for  his  own  reputation  ought  wholly  to 
disappear.  He  should  not  concern  himself,  nor 
appear  solicitous  about  the  opinions  which  others 


QUALITIES    OF    THE    INTRODUCTION.  113 

may  have  of  him,  but  should  be  so  intent  on  ful- 
filling his  mission  as  to  lose  all  thought  of  self. 
But  if,  at  any  time,  a  preacher's  reputation  would 
seem  to  call  for  a  personal  introduction  to  a  ser- 
mon, it  is  quite  time  for  him  to  consider  whether 
the  cause  of  Christ  would  not  be  promoted  by  his 
permanent  retirement  from  the  pulpit.  Occasion- 
ally a  reference  to  one's  self  in  an  introduction  is 
made  for  the  purpose  of  apologizing  for  the  dis- 
course. Such  apologies  should  rarely,  if  ever,  be 
made,  for  they  spring  either  from  a  preacher's 
desire  to  exalt  himself  intellectually  before  his 
audience — a  desire  which  ought  not  for  a  moment 
to  govern  him, — or  from  the  conviction,  that  owing 
to  want  of  ability,  or  want  of  time  he  will  fail  to 
do  justice  to  his  theme.  But  if  this  conviction 
spring  from  a  conscious  want  of  talent,  its  an- 
nouncement is  an  offence  against  both  modesty 
and  good  sense — against  modesty,  because  it  is 
obtruding  upon  hearers  private  matters  which  in 
no  respect  concern  them, — and  against  good  sense, 
because  if  such  deficiency  of  talent  really  exist,  the 
proclamation  of  it  will  serve  only  to  acquaint  the 
hearers  with  what  they  might  not  otherwise  per- 
ceive, and  so  will  make  them  indifferent  listeners. 
But  if  manifestly  no  such  want  of  ability  exist, 
then  the  profession  of  such  want  will  serve  only 
to  make  the  audience  suspicious  that  the  preacher 
is  thus  through  the  semblance  of  modesty  attempt- 


114  MANUAL    OF    PREACHING. 

ing  to  compliment  himself — a  suspicion  which  will 
greatly  diminish  his  influence  over  them.  But,  on 
the  other  hand,  an  apology  for  the  sermon  on  the 
ground  of  insufficient  time  to  prepare  it,  is  equally 
indelicate  and  unwise — indelicate,  because  it  is  ob- 
truding on  hearers  personal  matter  which  does 
not  concern  them:  unwise,  because  it  tends  to 
beget  the  suspicion  that  the  preacher  is  quite 
as  solicitous  to  sustain  his  own  reputation,  as  to 
honor  divine  truth.  Hence  good  taste  and  good 
sense  alike  demand  that  a  preacher  should  rarely, 
if  ever,  make  an  apology  for  his  sermon.  Let 
him  faithfully  employ  in  the  preparation  of  his 
discourse  all  the  time  and  ability  which  G-od  gives 
him,  and  then  let  him  stand  up  and  preach  it  like 
a  man,  who  feels  that  he  has  done  the  best  he 
could  do  in  the  circumstances,  and  leave  the  result 
with  God.  There  are  many  improprieties  other 
than  frequent  allusions  to  one's  self,  which  do  vio- 
lence to  a  modest  introduction,  but  it  is  impossible 
to  give  specific  rules  for  guidance  in  each  case.  A 
preacher  must  chiefly  rely  on  his  sense  of  delicacy, 
corrected  and  refined  by  constant  practice,  and  the 
study  of  models. 

(2.)  A  modest  introduction  is  adapted  to  secure 
the  good  will  of  an  audience.  It  is  the  most  deli- 
cate compliment  which  a  speaker  can  give  his 
hearers,  for  he  shows  them  alike  by  his  thought, 
his  style,  and  his  manner,  the  high  estimation  in 


QUALITIES    OF    THE    INTRODUCTION.  115 

which  he  holds  them.  Perhaps  he  can  exhibit  no 
other  quality  which  will  win  an  audience  so  effect- 
ually as  this.  Hence  it  has  always  been  insisted 
on  by  masters  of  oratory.  On  this  point,  Cicero, 
in  his  "De  Oratore,"1  has  given  us  both  his  ex- 
perience and  precept.  "  To  me,  indeed,"  he  says, 
"  whoever  speak  best,  and  whoever  can  do  it  most 
fluently  and  ornately,  yet  unless  they  approach 
timidly  to  the  place  of  speaking,  and  are  greatly 
disturbed  ('  perturbantur ')  in  the  beginning  of  the 
oration,  seem  well  nigh  impudent;  and  yet  this 
cannot  happen,  for  in  the  degree  to  which  one 
speaks  best,  he  greatly  fears  the  difficulty  of  speak- 
ing excellently,  and  the  various  issues  of  an  oration, 
and  the  expectation  of  the  audience." "Who- 
ever indeed  "  (on  such  an  occasion)  "is  not  modest 
— a  thing  which  I  see  in  very  many — him  I  think 
worthy  not  only  of  rebuke,  but  even  of  punish- 
ment. I  indeed  am  wont  to  observe  in  you,  what 
I  also  very  often  experience  in  myself,  that  I  turn 
pale  ('exalbescam')  in  the  beginning  of  a  speech, 
and  tremble  all  over.  Indeed,  when  a  young  man, 
I  was  in  the  commencement  of  a  speech  so  fright- 
ened out  of  my  senses,  that  I  shall  ever  regard  it 
as  the  greatest  favor  on  the  part  of  Quintus  Maxi- 
mums, that  he,  at  once,  adjourned  the  court  so  soon 
as  he  saw  me  broken  down  and  weakened  by  fear." 
An  experience  of  this  sort  is  more  apt  to  attend 

'  L.  I.,  c.  26. 


116  MANUAL    OF    PREACHING. 

the  beginning  of  an  extemporaneous,  than  of  a 
written  discourse.1 

5.  Brevity.  No  absolute  rule  can  be  given, 
which  shall  determine  the  length  of  all  introduc- 
tions, since  some  sermons  require  longer  intro- 
ductions than  others.  One's  judgment  must  decide 
in  each  case,  as  to  the  appropriate  length.  Let 
him,  however,  bear  in  mind,  that  he  will  be  more 
liable  to  err  on  the  side  of  length  than  of  brevity. 
Young  preachers  are  sometimes  led  to  lengthen 
their  exordiums  through  fear  that  they  may  not 
have  material  sufficient  to  fill  up  the  remainder 
of  their  discourses.  Hence  they  sometimes  make 
an  introduction  which  stands  before  the  rest  of 
the  sermon  like  a  fine  portico  in  front  of  a  hut. 
But  in  the  effort  to  avoid  long  exordiums,  care 
should  be  taken  not  to  go  to  the  opposite  extreme. 
Excessive  brevity  is  well  nigh  as  bad  as  excessive 
length.  Do  not  "hurry  the  hearer  into  the  middle 
of  your  subject,''  but  conduct  him  thither  by  gentle 
and  easy  steps. 

Y.  The  Place  of  the  introduction. 

The  relative  position  of  the  text  and  the  intro- 
duction varies  in  the  practice  of  preachers.  It  is  cus- 
tomary in  Germany,  and  to  some  extent  in  France, 
to  place  the  introduction  before  the  text.  In  Eng- 
land and  in  our  own  country,  it  is  the  practice  to 

1  See  Bantam's  experience  in  extemporaneous  addresses,   "Art  of 
Extempore  Speaking,"  p.  232. 


TIME    OF    COMPOSING    THE    INTRODUCTION.        117 

put  the  introduction  after  the  text.  Were  we  to 
view  a  sermon  simply  as  an  oration,  the  German 
arrangement  would  seem  to  be  more  consistent 
with  usage  in  other  kinds  of  orations,  as  well  as 
more  artistic — less  abrupt  and  bald — than  the  Eng- 
lish ;  but  the  practice  has  become  so  uniform  among 
the  churches,  and  so  familiar  to  them,  and  has  also 
so  many  advantages,  that  it  is  doubtless  not  ex- 
pedient to  attempt  a  change.  There  are,  however, 
special  occasions,  when  a  departure  from  this  cus- 
tom is  appropriate,  and  will  command  the  attention 
all  the  more  from  its  novelty. 

VI.  The  Time  of  composing  the  introduction. 

Two  methods  have  been  recommended. 

1.  After  the  composition  of  the  remainder  of 
the  sermon. 

2.  Before  the  composition  of  the  rest  of  the 
discourse. 

The  chief  arguments  for  the  first  method  are, 
that  a  preacher  knows  best  how  to  compose  an 
introduction  when  he  knows  just  what  he  has  to 
introduce,  and  is  also  less  liable  to  put  into  his 
exordium,  material  already  used  in  the  body  of 
his  sermon.  The  main  objection  to  this  method  is 
its  unnaturalness.  We  do  not  thus  prepare  to  ex- 
press thoughts  in  conversation.  Besides,  a  preacher 
needs  to  compose  the  introduction  in  order  to  pre- 
pare himself  in  the  best  manner  to  enter  on  the 
composition  of  the  remainder  of  his  sermon. 


118  MANUAL    OF    PREACHING. 

The  chief  objection  to  the  second  method  will 
be  removed,  if  a  preacher  will  put  off  composing 
his  introduction  until  he  shall  have  collected  and 
arranged  the  material  of  the  rest  of  his  discourse. 
He  will  "then  know  what  he  wishes  to  introduce, 
and  will  be  in  less  danger  of  inserting  in  his  intro- 
duction material  which  belongs  in  the  development 
of  the  sermon,  while  he  will  also  have  whatever 
of  impetus  is  gained  in  composing  the  exordium, 
to  carry  him  forward  in  preparing  the  remainder 
of  the  sermon.  By  this  method,  too,  the  style  of 
the  discourse  will  be  more  uniform  and  consistent, 
than  by  the  other  method.  This  was  the  course 
recommended  and  practiced  by  Cicero.1 

>  "De  Oratore,"  L.  II.,  c.  77. 


LECTURE   VIII. 


THE  EXPOSITION— DEFINITION— DESIGN— IMPORTANCE— SOURCES- 
FORMS— DESIRABLE  QUALITIES— PLACE. 


I.  The  terms  of  Latin  origin  chosen  to  designate 
this  division  of  a  sermon  indicate  pretty  accurately 
its  definition.  We  have  "explanation,"  "explica- 
tion," and  "  exposition," — all  indicating  one  result, 
though  reaching  it  by  different  processes;  viz. — 
"  explanation  (from  explano),  the  act  of  spreading 
out  the  meaning,  and  so  of  making  it  plain,  (or  a 
plain);  "  explication  (from  explico),  the  act  of  unfold- 
ing the  meaning,  and  so  of  making  it  all  visible;  and 
il  exposition  (from  expono),  the  act  of  setting  forth 
the  meaning,  and  thus  making  it  manifest.  Hence, 
in  accordance  with  the  primitive  significations  of 
these  terms,  the  exposition  in  a  sermon  is  defined 
to  be  that  part  by  which  the  exact  meaning  of  the 
text  is  attempted  to  be  made  clear  to  an  audience. 

II.  The  Design  of  the  exposition  is  to  convince 
an  audience  that  the  theme  comes  legitimately  from 
the  text.  The  exposition  is  the  means,  the  con- 
viction of  the  hearers  the  aim.     It  addresses  itself 


120  MANUAL    OF    PREACHING. 

wholly  to  the  understanding  of  a  hearer,  and  tries 
to  satisfy  him  that  the  subject  of  the  sermon  comes 
to  him  clothed  with  Divine  authority.  It  corre- 
sponds in  design  to  the  exposition  in  secular  dis- 
course. In  forensic  pleadings  the  aim  of  the  ex- 
position is  to  show  that  the  point  made,  or  position 
taken,  is  sustained  by  the  authority  of  the  State 
speaking  through  a  statute,  or  a  judicial  decision.  In 
congressional  debates,  exposition  is  often  employed 
to  prove  that  the  position  assumed  is  sustained  by 
the  Constitution,  by  a  national  statute,  or  by  a  name 
of  high  authority.  For  example,  Mr.  Webster,  in 
reply  to  General  Hayne,  endeavored  to  show  that 
his  interpretation  of  the  Constitution  in  regard  to 
the  point  in  debate  was  the  one  taken  by  President 
Madison. 

III.  The  Importance  of  the  exposition.  An  ex- 
position of  a  text  is  not  always  needed,  but  when 
required,  is  of  great  value.  The  greatness  of  its 
aim  shows  its  importance.  When  compared  with 
the  aim  of  exposition  in  secular  oratory,  how  vastly 
is  the  former  seen  to  transcend  the  latter  in  impor- 
tance !  In  forensic  oratory,  exposition  may  decide 
claims  to  property  and  to  life;  in  congressional  de- 
bate, it  may  determine  the  rights  of  individuals  and  of 
states;  but  how  insignificant  are  these  issues  com- 
pared with  the  magnitude  of  the  end  sought  by 
exposition  in  sacred  oratory — the  bringing  of  men 
to  acknowledge,  and  to  stand  in  the  presence  of  a 


MATERIALS    OF    THE    EXPOSITION.  121 

truth  of  infinite  moment  to  them,  until  they  shall 
leel  its  power  coming  upon  them,  and  renovating 
their  hearts  and  lives  !  For  unless  hearers  become 
convinced  that  the  subject  on  which  the  preacher 
proposes  to  discourse,  is  found  in  the  text,  the  ser- 
mon will  have  little  power  over  them.  The  human 
conscience  refuses  to  bow  to  the  dicta  of  man.  It 
yields  only  to  a  Divine  behest.  Hence  a  preacher 
must  invest  his  theme  with  the  robe  of  Deity,  if  he 
would  have  his  hearers  bow  before  it.  If  he  fail 
to  convince  them  that  the  thought  which  he  presents 
is  an  utterance  of  God,  it  is  all  over  with  him  so  far 
as  power  to  move  his  audience  is  concerned. 

IV.  The  Sources  of  the  materials  of  the  expo- 
sition. 

The  materials  are  gathered  from  the  following 
sources: 

1.  From  the  language  of  the  text.  The  thought 
may  be  simple  and  easily  understood,  yet  the  lan- 
guage in  which  it  is  clothed,  may  render  it  obscure. 
There  may  be  words  and  phrases  which  require 
explanation  to  a  common  audience — a  fact  more 
general  than  ministers  are  wont  to  think.  Al- 
though most  regular  attendants  on  public  worship 
have  considerable  general  knowledge  of  the  truths 
of  the  Bible,  yet  they  are  more  deficient  than  is 
commonly  thought,  in  an  accurate  understanding 
of  much  of  its  language.  A  preacher,  therefore, 
cbould  be  on  his  guard,  lest  in  this  particular  he 


122  MANUAL   OF   PREACHING. 

give  his  hearers  credit  for  more  intelligence  than 
they  have,  while  he  should  be  careful  not  to  wound 
their  feelings  by  seeming  to  go  on  the  supposition 
that  they  know  little  or  nothing.  An  explanation 
of  a  word  or  phrase  can  often  be  made  without 
seeming  to  make  it. 

2.  From  the  thought  of  the  text.  The  thought 
may  be  obscure,  while  the  language  in  which  it 
is  expressed,  is  clear.  It  may  be  a  thought  with- 
out the  range  of  ordinary  thinking — a  thought  be- 
yond the  circuit  in  which  most  minds  revolve. 
Such  are  many  of  the  truths  revealed  in  the  Script- 
ures. There  are  doctrines  which  need  to  be  set 
forth  in  their  true  light,  and  distinguished  from 
false  conceptions  and  statements  of  them.  In  dis- 
coursing on  texts  containing  such  truths,  a  preach- 
er should  try  to  set  forth  the  precise  idea  to  his 
hearers,  that  they  may  gain  the  very  conception  of 
it  which  the  Holy  Spirit  designed  to  give. 

3.  From  the  context.  An  examination  of  the 
surroundings  of  a  text  often  reveals  abundant 
materials  for  its  exposition.  Materials  drawn  from 
this  source  are  not  only  abundant  and  easily  ob- 
tained, but  are  also  often  the  most  appropriate  to 
set  forth  the  meaning.  Most  texts  are  not  isolated 
passages  of  Scripture.  They  are  not  placed  in  the 
Bible  side  by  side,  as  jewels  set  in  a  crown — each 
independent  of  the  others,  and  borrowing  from 
them  no  luster, — but  are  parts  of  distinct  wholes, 


MATERIALS    OF    THE    EXPOSITION.  123 

and  to  be  rightly  understood,  each  must  be  viewed 
in  the  light  of  its  whole.  One  might  as  well  at- 
tempt to  give  to  an  audience  a  just  conception  of 
the  pyramid  of  Cheops,  or  of  the  temple  of  Minerva, 
by  showing  one  of  its  stones,  as  to  endeavor  to 
convey  to  them  an  adequate  conception  of  the 
truth  in  one  of  numerous  passages  of  Scripture, 
by  exhibiting  a  single  sentence  from  such  passage. 
4.  From  parallel  passages.  It  has  been  well 
said  that  "the  Bible  is  its  best  interpreter."  In 
skillful  hands  no  commentary  throws  so  much  light 
on  different  passages  as  the  Bible  itself.  It  is  also 
a  commentary  the  most  satisfactory,  and  the  most 
popular  with  the  masses,  and  often  may  be  em- 
ployed by  a  skillful  preacher  with  marked  success 
in  the  explanation  of  a  text.  Exposition  com- 
posed of  materials  derived  from  this  source  was 
much  used  by  the  divines  of  the  last  century.  It 
was  a  favorite  method  of  the  elder  Edwards.  It 
has  now  unfortunately  gone  almost  entirely  into 
disuse.  This  is  probably  owing,  in  part,  to  a 
prevalent  idea  that  the  province  of  a  preacher  is 
more  that  of  an  orator  than  of  a  teacher.  Hence, 
in  conformity  to  this  view,  all  the  material  must 
be  run  into  the  oratorical  mold,  and  over  every 
part  of  it  must  preside  the  "  law  of  constant  prog- 
ress," which  seems  to  forbid  a  delay  to  consult 
parallel  passages  of  Scripture.  This  method  of  ex- 
position still  prevails  in  Scotland. 


124  MANUAL    OF    PREACHING. 

5.  From  general  Biblical  Literature.  This  term 
seems  the  best  at  command  by  which  to  represent 
a  large  mass  of  materials  not  already  named.  In 
its  largest  sense,  it  embraces  the  materials  in- 
cluded under  the  previous  heads,  but  it  is  now- 
used  especially  to  represent  whatever  of  history, 
biography,  geography,  topography,  descriptions 
of  national  customs,  manners,  and  the  like,  come 
properly  within  the  province  of  Biblical  literature. 
A  comprehensive  knowledge  of  these  subjects 
furnishes  abundant  materials  for  the  exposition  of 
numerous  passages  of  Scripture.  Indeed,  the  sup- 
j)ly  of  materials  for  this  purpose  is  well  nigh  inex- 
haustible to  one  who  has  made  himself  familiar 
with  the  vast  domain  of  Biblical  literature.  Knowl- 
edge in  this  department,  too,  is  constantly  increas- 
ing. Light  is  cast  more  and  more  on  the  Biblical 
record  from  scientific  researches.  Numerous  pas- 
sages formerly  obscure,  have,  by  modern  research, 
been  made  clear.  A  preacher  should  so  acquaint 
himself  with  the  results  reached  in  the  various  de- 
partments of  scientific  inquiry,  so  far  as  they  relate 
to  the  sacred  word,  as  to  be  able  to  employ  them 
in  making  clear  a  text,  whenever  occasion  shall  re- 
quire. The  sources  which  have  been  named  fur- 
nish the  chief  materials  for  the  exposition,  but  fall 
far  short  of  supplying  all.  Indeed,  all  the  materi- 
als would  embrace  all  knowledge — all  truth.  For 
since  each  truth  is  a  fragment  of  one  symmetrical 


FORMS    OF    THE    EXPOSITION.  125 

whole,  it  can  be  best  understood  only  when  viewed 
in  its  relation  to  that  whole.  Thus  God,  who  alone 
comprehends  all  truth,  can  alone  fully  know  each 
individual  truth.  Hence,  whatever  knowledge  a 
preacher  may  have  on  any  subject,  will  rarely  be 
without  use  when  he  attempts  to  expound  divine 
truth.  "  The  knowledge,"  says  a  writer  in  Taci- 
tus, "  which  we  have  of  many  departments  of  learn- 
ing, adorns  us  even  when  discussing  a  subject  not 
included  in  these  branches,  and  where  you  would 
least  think  it,  shines  out  and  becomes  evident."  1 

V.  The  Forms  of  the  exposition. 

Having  looked  at  the  sources  from  which  the 
materials  of  the  exposition  are  derived,  and  viewed 
these  materials,  we  come  next  to  notice  the  gen- 
eral forms  which  they  assume  in  the  exposition. 
As  these  forms  have  been  partially  anticipated  in 
what  has  been  said  under  the  last  general  head,  it 
is  not  now  necessary  to  do  more  than  to  indicate 
them,  reserving  a  discussion  of  the  qualities  which 
they  all  should  possess,  for  future  consideration. 
Since  the  obscurity  of  a  text  lies  either  in  its  lan- 
guage, or  in  its  thought,  we  have  two  general  forms 
of  the  exposition, — the  verbal,  and  the  rational. 

1.  The  verbal  exposition  attempts  to  make  a 
text  clear  by  removing  obscurity  from  the  lan- 
guage in  which  the  thought  is  expressed.  It 
takes  various  forms, 

1  Tacitus,  "De  Oratoribus  Dialogus,"  Sec.  32. 


126  MANUAL    OF    PREACHING. 

(1.)  The  paraphrastical  exposition.  Often  the 
bare  statement  of  a  text  in  other  words  is  a 
sufficient  explanation. 

(2.)  The  philological  exposition.  This  has  to 
do  chiefly  with  the  grammar  of  a  text — the  mean- 
ing of  the  words,  the  construction,  and  the  various 
interpretations  of  a  passage,  and  the  like.  See, 
as  an  example,  Robert  Hall's  sermon  on  "  Christ's 
Pre-existence,  Condescension,  and  Exaltation," 
text,  Phil.  ii.  5-9. l 

(3.)  The  historical  exposition.  Its  province  is 
to  set  forth  whatever  customs,  circumstances,  and 
the  like,  are  needed  to  make  clear  the  phraseology 
of  the  text.  For  an  example,  see  Dr.  Bushnell's 
sermon  on  "  Spiritual  Dislodgements,"  text,  Jer. 
xlviii.  II:2  also,  Robert  Hall's  sermon  on  "The 
Divine  Complacency  in  Public  Worship,"  text,  Ps. 
lxxxvii.  2.3 

2.  The  rational  exposition  endeavors  to  make  a 
text  clear  by  removing  obscurity  from  the  thought 
itself.  The  language  may  be  simple  and  clear, 
while  the  idea  which  it  contains  may  be  "hard  to 
be  understood."  The  rational  exposition  seeks  to 
attain  this  end,  by  a  great  variety  of  methods — 
such  as  definition,  description,  illustration,  compar- 
ison,   contrast,    and    the    like.     Not    infrequently 

'  Harper's  Ed.,  Hall's  Works,  Vol.  HI.,  p.  340. 

2  "  Sermons  for  the  New  Life,"  Ser.  22. 

3  Hall's  Works,  Vol.  IV.,  Ser.  20. 


DESIRABLE    QUALITIES    OF    THE    EXPOSITION.       127 

several  of  those  forms  are  combined  in  the  same 
exposition. 

VI.  The  Desirable  Qualities  of  the  exposition. 

1.  Perspicuity  should  be  the  leading  quality  in 
an  exposition.     Obscurity  in  it  may  result, 

(1.)  From  ignorance  of  the  meaning  of  the 
text.  It  is  evident  that  one  cannot  convey  to 
another  a  clearer  idea  on  any  subject,  than  that 
which  he  has  himself.  One  cannot  give  what  he 
does  not  possess.  Water  can  no  more  rise  above 
its  source,  than  a  preacher  make  his  hearers  see  a 
thought  more  clearly  than  he  sees  it  himself. 

(2.)  From  the  introduction  of  learned  exegesis. 
While  a  preacher  cannot  be  too  skillful  in  the 
knowledge  and  use  of  the  various  processes  by 
which  the  meaning  of  Scripture  is  elicited,  he  can- 
not too  carefully  abstain  from  all  exhibition  of 
these  processes  to  his  audience.  He  should  aim  to 
give  them  the  results  of  his  exegetical  labors,  with- 
out informing  them  of  the  methods  by  which  he 
reached  those  results. 

(3.)  From  the  introduction  of  scientific  terms. 
A  preacher  by  long  study  and  habit  of  thought, 
becomes  so  accustomed  to  abstract  and  scientific 
terms,  that  he  is  apt  to  overlook  the  difficulty 
which  minds  unaccustomed  to  the  nomenclatures 
of  the  sciences,  experience  in  attempting  to  master 
scientific  terms.  An  exposition  which  they  would 
readily  understand,  if  given  in  simple  and  concrete 


128  MANUAL    OF    PREACHING. 

terms,  becomes  an  enigma  to  them,  when  conveyed 
in  philosophical  language.  Such  language  is  as 
little  understood  by  them  as  many  terms  of  medi- 
cal science  are  by  us.  Hence  a  preacher  cannot 
be  too  much  on  his  guard  to  avoid  the  use  of  such 
expressions.  Let  him  employ  these  more  concise 
and  exact  forms  of  speech  in  his  thinking  and 
studies,  but  cast  them  aside  when  he  goes  forth  to 
speak  to  the  people. 

2.  The  exposition  should  be  exhaustive.  It 
should  set  forth  the  entire  thought  of  the  passage 
selected  for  the  text.  An  exposition  which  pre- 
sents only  a  part  of  the  thought,  however  per- 
spicuous it  may  be,  is,  so  far  forth,  deficient  as  an 
exposition.  Its  province  is  to  set  before  an  au- 
dience the  exact  idea  of  the  text  in  its  fullness. 
Yet  in  order  to  do  this,  it  is  not  necessary  for  one 
who  has  mastered  his  text,  to  exhaust  also  the 
patience  of  his  hearers. 

3.  The  exposition  should  be  convincing.  "With- 
out this,  all  other  qualities  of  an  exposition  are 
useless.  An  audience  must  be  made  not  only  to 
see  the  thought  of  a  text,  and  to  see  it  in  its  com- 
pleteness, but  also  to  see  the  theme  growing  more 
or  less  directly  out  of  it.  They  should  be  able  to 
see  the  one  idea  of  the  text  germinating,  and  shoot- 
ing up  through  the  theme  toward  its  full  maturity  in 
the  sermon. 

4.  The  exposition  should  be  interesting.     This 


DESIRABLE    QUALITIES    OP    THE    EXPOSITION.       129 

is  an  important  quality  in  an  exposition,  for  if  it 
be  destitute  of  this,  a  preacher  will  find  it  very  dif- 
ficult to  carry  into  the  discussion  of  his  theme,  the 
attention  which  he  may  have  gained  in  his  intro- 
duction. There  will  be  between  his  exordium  and 
his  subject,  a  desert  which  his  hearers  will  not  care 
to  cross.  HenCe  he  should  endeavor  to  throw  his 
exposition  into  a  form  which  shall  not  only  allow 
the  interest  of  his  audience  to  pass  unchecked  from 
his  introduction  to  his  theme,  but  shall  also  serve 
to  increase  their  interest.  Let  us  notice  briefly, 
the  ways  in  which  this  quality  of  an  exposition  is 
promoted,  and  in  which  it  is  impaired. 

(1.)  It  is  promoted  by  the  use  of  the  narrative 
form  of  expression.  No  form  of  speech  pleases 
more  than  the  narrative.  And  a  preacher  by  a 
little  reflection  and  ingenuity  will  often  be  able  to 
throw  the  explanation  into  this  shape. 

(2.)  It  is  also  promoted  by  the  figurative  form 
of  expression.  It  often  happens  that  the  meaning 
of  a  text  can  be  felicitously  set  forth  by  figurative 
language — an  apt  simile  or  metaphor — a  form  of 
statement  highly  adapted  to  awaken  the  attention 
and  interest  of  hearers.  It  aids  them  to  understand 
an  abstract  truth,  by  placing  it  before  them  in  a  con- 
crete form.  It  is  the  manner  of  expression  in  which 
our  Saviour  delighted.     On  the  other  hand, 

(3.)  This  quality  of  an  exposition  is  impaired  by 
the  use  of  formal  definition.     This  stops  the  onward 


130  MANUAL    OF    PREACHING. 

flow  of  the  discourse,  and  thus  tends  to  check  in- 
terest in  the  hearers.  For  the  time  being  the 
preacher  divests  himself  of  the  character  of  an 
orator,  and  puts  on  the  garb  of  a  philosopher,  and 
when  he  resumes  his  oratorical  character,  he  cannot 
expect  to  find  the  interest  which,  in  his  introduc- 
tion, he  had  excited  in  his  audience,  unabated.  He 
must,  indeed,  define  in  his  own  mind,  the  meaning 
of  the  text  with  the  utmost  exactness,  but  let  him 
avoid,  so  far  as  possible,  presenting  to  the  people, 
this  meaning  in  an  abstract  form.  There  are,  in- 
deed, texts  whose  explanation  seems  to  require  this 
mode  of  presentation;  for  example,  those  containing 
the  cardinal  doctrines  of  Christianity,  but  even  the 
definition  of  the  meaning  of  such  texts  may  be  re- 
lieved of  the  appearance  and  the  effect  of  formality 
by  joining  with  it  an  appropriate  illustration. 

(4.)  This  quality  is  also  impaired  by  the  use  of 
analytic  description.  Nothing  is  more  uninterest- 
ing to  the  people,  than  a  description  of  the  several 
minute  parts  into  which  a  text  may  be  analyzed. 
A  preacher  who  attempts  it,  must  possess  more 
than  ordinary  genius  in  order  to  carry  the  interest 
of  his  audience  with  him.  Instead  of  placing  the 
different  elements  that  compose  the  meaning  of  a 
text,  side  by  side  before  his  audience,  much  as  an 
anatomist  might  dispose  the  various  bones  of  an 
animal  which  he  describes,  let  him  adjust  each  to 
its  proper  place  and  then  exhibit  the  whole  thought 


DESIRABLE    QUALITIES    OF    THE    EXPOSITION.       13] 

in  its  concrete  form,  and  he  will  rarely  fail  to  inter 
est  his  hearers. 

5.  The  exposition  should  be  modest. 

(1.)  In  style.  It  should  be  composed  in  a  style 
so  simple  as  neither  to  withdraw  attention  from 
the  thought,  nor  give  undue  promise  in  respect  to 
the  sermon. 

(2.)  In  the  exhibition  of  learning.  An  evident 
attempt  of  a  preacher  to  display  learning,  will  dis- 
gust the  more  intelligent  and  sensible  of  his  audi- 
ence, and  thus  greatly  weaken  his  influence  over 
them.  This  precept  would  forbid  a  frequent  quot- 
ing of  the  Scriptures  in  the  original.  This  should 
rarely  be  done  before  common  audiences.  Nor 
would  the  rule  permit  a  frequent  quoting  of  the 
opinions  of  various  commentators  by  name. 

(3.)  In  the  treatment  of  the  English  version 
of  the  Scriptures.  No  human  version  of  the  sa- 
cred writings  will  probably  ever  be  perfect,  and 
it  is  quite  certain  that  ours  is,  in  many  respects, 
far  from  perfection,  and  yet  it  admits  of  a  reason- 
able doubt  whether  any  other  translation  will  for 
many  years  to  come  satisfy  more  generally  the 
Christian  public,  though  its  thorough  revision  now 
going  forward  is  an  end  much  to  be  desired.  The 
language  of  the  English  Bible  has  become  so  em- 
balmed in  the  memory  and  affection  of  Christians 
who  speak  the  English  tongue,  and  so  inwrought 
into  all  English  literature,  that  it  is  doubtful  whether 


132  MANUAL    OF    PREACHING. 

it  would  be  expedient  to  change  materially  the 
present  version.  Its  very  language  has,  even  to 
many  who  are  not  Christians,  all  the  sanctity  and 
authority  of  the  original.  True  modesty  in  a 
preacher  would  therefore  seem  to  require  that  he 
should  treat  the  English  version  with  reverence 
before  the  people.  This  precept  is  not  infrequent- 
ly violated  both  by  attempting  unnecessarily  to 
correct  the  translation,  and  by  dilating  on  its 
defects. 

6.  The  exposition  should  be  brief.  Its  length 
should,  of  course,  be  determined  by  the  necessity  of 
the  case.  The  more  difficult  a  text,  the  longer  it 
will  ordinarily  take  to  set  forth  its  meaning.  But 
in  no  instance  should  the  exposition  in  a  topical 
discourse  be  very  lengthy.  This  will  appear  if  we 
notice  both  the  injurious  tendencies  of  a  protracted 
exposition,  and  the  causes  of  it. 

An  exposition  of  undue  length  tends  (1.)  to  de- 
stroy whatever  of  interest  may  have  been  excited  in 
the  hearers.  The  aim  of  a  preacher  in  his  introduc- 
tion should  be  to  attract  his  audience  to  his  theme. 
If,  now,  when  he  brings  them  to  his  exposition, 
he  detain  them  there  one  moment  longer  than  is 
necessary  to  convince  them  that  his  theme  comes 
from  his  text,  that  one  moment's  delay  must  tend  to 
abate  the  interest  awakened  in  them.  As  the  con- 
viction of  the  understanding  in  reference  to  a  sin- 
gle point — the  legitimate   connection  of  the  text 


DESIRABLE    QUALITIES    OF    THE    EXPOSITION.       133 

and  the  theme — is  a  preacher's  object  in  the  ex- 
position, so  when  he  shall  have  reached  this  end, 
he  should  stop  at  once.  Nothing  should  be  said 
either  to  display  learning,  or  to  gratify  the  curi- 
osity of  hearers.  The  exposition  is  the  bridge 
which  connects  the  introduction  with  the  main 
part  of  the  discourse,  and  the  audience  should  be 
taken  over  it  as  quickly  as  possible. 

A  protracted  exposition  also  tends  (2.)  to  de- 
stroy the  designed  effect  of  the  discourse.  A 
preacher  should  bear  in  mind,  that  all  of  the  ser- 
mon which  precedes  the  subject,  is  only  prelimi- 
nary to  it.  If,  now,  this  part  be  unnecessarily 
protracted,  it  will  cause  either  such  a  prolongation 
of  the  rest  of  the  discourse,  as  shall  make  the  en- 
tire sermon  wearisome,  or  such  an  abbreviation  of 
the  remainder,  as  shall  prevent  proper  discussion 
of  the  subject.  But  if  regard  to  the  symmetry  of 
the  sermon  shall  lead  the  preacher  to  prolong  un- 
duly the  body  of  his  discourse,  he  will  find,  when 
he  has  come  to  his  conclusion,  that  he  has  so  ex- 
hausted his  hearers,  that  they  will  rarely  be  inclined 
to  enter  the  emotional  condition  into  which  he 
would  lead  them.  On  the  other  hand,  should  he 
attempt  to  prevent  this  result  by  abridging  the  re- 
mainder of  his  sermon,  he  will  find  that  he  has 
done  such  poor  justice  to  his  theme,  that  his  audi- 
ence arc  not  in  a  condition  to  respond  to  his  ap- 
peals in  the  conclusion. 


134  MANUAL    OF    PREACHING. 

Turning  now  to  note  the  chief  causes  of  an  un 
duly  protracted  exposition,  we  may  name, 

(1.)  The  want  of  proper  apprehension  of  what 
is  to  be  explained.  A  prerequisite  to  brevity  of 
speech  on  any  subject,  is  a  good  knowledge  of  it. 
Whoever  sees  a  thought  the  most  clearly,  can,  with 
other  things  equal,  convey  that  thought  in  few- 
est words  to  others.  If  the  thought  stand  out  be- 
fore his  mental  vision,  like  the  sun — all  radiant  with 
light, — it  will  not  take  him  long  to  make  others 
see  its  brightness.  It  is  only  when  an  idea  which 
we  wish  to  exhibit,  is  in  a  fog  to  ourselves  that  we 
grope  about  with  our  hearers  after  it.  The  first 
thing,  therefore,  to  which  a  preacher  should  ad- 
dress himself  in  the  preparation  of  a  sermon,  is  the 
mastery  of  the  text.  Let  him  wrestle  with  it  in  its 
original  form,  until  he  is  sure  that  he  has  the  very 
shade  of  the  idea  which  the  Divine  Spirit  designed 
to  convey  in  the  passage.  Let  him  look  through  the 
text,  and  around  it,  until  he  knows  that  he  appre- 
hends its  true  meaning,  and  then  he  will  find  little 
difficulty  in  presenting  it  to  his  hearers  with  brevity. 

(2.)  An  injudicious  selection  of  materials.  In 
efforts  to  convince  the  understanding,  every 
thought  not  needed,  is  injurious.  Hence  a  preach- 
er, in  selecting  materials  for  the  exposition  from 
the  mass  which  he  has  gathered,  should  reject 
whatever  he  finds  will  not  aid  him  to  secure  his 
object.      However    interesting    and   instructive    a 


DESIRABLE    QUALITIES    OF    THE    EXPOSITION.       135 

thought  may  be,  it  should  have  no  place  in  the 
exposition,  unless  it  contribute  to  the  object  in 
view.  As  a  preacher  conducts  his  hearers  into 
the  exposition  simply  to  convince  them  on  a  single 
point,  so  he  should  hasten  to  lead  them  out,  just 
so  soon  as  he  shall  have  gained  his  object. 

(3.)  An  improper  arrangement  of  materials. 
Next  in  importance  to  the  possession  of  materials 
for  any  purpose,  is  a  fitting  disposition  of  them. 
One  house  excels  another  not  so  much  by  reason 
of  difference  in  the  materials  of  their  construction, 
as  in  the  arranging  of  those  materials.  It  is  largely 
so  with  discourses  both  secular  and  sacred.  With 
the  same  good  materials,  a  sermon  will  be  ineffi- 
cient or  powerful  according  to  the  maimer  in  which 
it  is  constructed.  But  in  no  part  of  it  is  a  skillful 
arrangement  more  important  than  in  the  exposi- 
tion. For  since  the  design  is  simply  to  convince 
the  understanding,  all  the  materials  should  be 
carefully  adjusted  to  the  laws  of  thought — to 
conduct  the  mind  straight  onward  to  conviction. 
There  must  be  no  retrograde  or  side  movement, 
but  thought  must  follow  thought  in  a  straight  line, 
and  with  the  certainty  of  demonstration. 

(4.)  The  want  of  time  in  the  preparation  of  the 
exposition.  This  is  often  the  first  cause,  the  par- 
ent of  the  others.  Here  a  want  of  time  is  fatal. 
In  the  composition  of  whatever  other  parts  of  a 
sermon  a  preacher  may  hurry  on  without  detriment 


136  MANUAL    OF    PREACHING. 

to  his  discourse,  in  the  exposition,  at  least,  he  must 
be  deliberate.     Here  he  must  take  time  to  do  his 
work  well,  for  if  not  done  well,  it  is  not  done  at  all. 
VII.  The  Place  of  the  exposition. 

1.  Immediately  after  the  introduction.  This 
is  the  usual  place  of  the  exposition,  and  that  into 
which  it  naturally  falls. 

2.  In  the  place  of  the  introduction.  The  ex- 
position opens  a  discourse,  whenever  a  text  is  of 
such  a  nature  that  the  exposition  itself  is  the  best 
introduction  to  the  theme.  In  such  cases,  however, 
it  is  perhaps  more  accurate  to  say  that  the  exposi- 
tion combines  with  the  introduction,  and  that  the 
blending  of  the  two  forms  the  introduction  to  the 
subject. 

3.  In  one  or  more  of  the  main  divisions  of  a 
sermon.  It  often  happens  that  a  text  requires  a 
longer  explanation  than  can  properly  be  given  to 
it  before  the  announcement  of  the  subject.  In  such 
cases  the  explanation  is  thrown  into  the  develop- 
ment, and  forms  one  or  more  of  the  chief  heads  of 
the  discourse.  This  occurs  most  frequently  in  the 
textual  and  the  scholastic  forms  of  division.  In 
the  latter  the  exposition  generally  occupies  two 
divisions;  as,  for  example,  "The  righteous  shall 
live  by  faith."  (Rom.  i.  17.)  I.  Who  are  the  right- 
eous here  spoken  of?  II.  What  is  meant  by  the 
phrase,  "live  by  faith"?  III.  Show  that  the 
righteous  do  live  by  faith. 


LECTURE  IX. 

THE  SUBJECT— DEFINITION— CLASSIFICATION— QUALITIES- 
ANNO  UNCEMENT— FORMS. 

I.  The  subject  of  a  sermon  may  be  defined  as 
that  part  of  it  by  which  the  main  thought  to  be 
developed,  is  announced.  The  etymology  of  the 
word  indicates  its  province.  It  is  from  the  Latin 
"  siibjectum" — the  thing  placed  under, — and  rhe- 
torically signifies  that  which  is  brought  under 
thought  or  discussion.  In  like  manner  the  word 
theme,  from  the  Greek  "  Se'jua"  denotes  that  which 
is  laid  clown  and  proposed  for  discussion. 

II.  The  Classification  of  subjects.  The  themes  of 
sermons  though  as  abundant  as  are  the  teachings  of 
inspiration,  may  be  gathered  into  two  classes — doc- 
trinal and  preceptive, — the  first  setting  forth  what 
is  to  be  believed,  the  second  what  is  to  be  done. 
These  two  general  classes  have  been  variously  sub- 
divided by  writers  on  Homiletics.  For  example, 
Pres.  E.  Porter  makes  four  classes — doctrinal,  eth- 
ical, historical,  and  hortatory,  while  Vinet,  omit- 


138  MANUAL    OF    PREACHING. 

ting  the  hortatory,  adds  to  the  above,  a  class  of 
subjects  drawn  from  the  contemplation  of  nature, 
and  a  class  of  psychological  subjects.  Dr.  Fitch 
makes  a  more  minute,  and  I  think,  a  better  classi- 
fication, viz.,  didactic,  moral,  biographical,  histori- 
cal, parabolic,  and  prophetic. 

III.  The  Qualities  of  the  subject. 

Reference  is  now  made  to  the  proper  qualities 
of  the  thought,  and  not  to  those  of  its  expression. 
They  are  unity  and  brevity. 

1.  In  its  fullest  extent  the  unity  of  the  subject 
includes  three  particular  unities — unity  of  the  sub- 
ject with  the  text,  of  the  subject  in  itself,  and  of 
the  subject  with  the  sermon. 

(1.)  The  unity  of  the  subject  with  the  text  need 
not  now  be  discussed,  since  it  has  been  treated  of 
under  the  heads  of  the  Text  and  the  Exposition. 

(2.)  The  unity  of  the  subject  in  itself  requires 
that  the  parts  of  the  theme  when  united  form  one 
whole.  Hence  it  does  not  forbid  the  existence  of 
several  predicates  in  a  theme,  provided  that  they 
are  co-ordinate,  and  can  be  brought  together  under 
one  general  attribute.  For  example,  Prov.  iii.  17, 
' '  Her  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace."  The  theme  might  be,  Christian  life 
(or  the  fear  of  the  Lord)  is  peaceful  and  joyous. 
Both  of  these  predicates  can  be  re-united  under 
one  general  attribute  of  Christian  life — happiness. 
Thus  also,  John  iv.  24,  "  God  is  a  spirit,  and  they 


QUALITIES    OF    THE    SUBJECT.  139 

that  worship  him,  must  worship  in  spirit  and  in 
truth."  The  theme  might  be,  The  worship  of 
God  must  be  spiritual  and  truthful.  Here  both 
predicates  combine  to  represent  the  acceptableness 
of  divine  worship.  Nor  does  unity  in  a  subject 
forbid  the  existence  of  several  grammatical  sub- 
jects in  a  theme,  if  they  can  be  brought  under  one 
general  attribute  or  head.  For  example,  Mark 
xiii.  33,  "Take  ye  heed,  watch  and  pray,  for  ye 
know  not  when  the  time  is.''  The  theme  might 
be  stated  thus — Watchfulness  and  prayerfulness 
are  necessary  through  our  ignorance  of  the  time 
of  Christ's  coining.  Here  watchfulness  and  prayer- 
fulness  are  set  forth  as  qualities  which,  taken  to- 
gether, form  that  kind  of  character  which  prepares 
the  Christian  at  any  time  for  the  coming  of  Christ. 
It  is,  however,  better  to  avoid  so  far  as  possible 
this  form  of  stating  a  theme.  And  it  can  generally 
be  done  by  a  little  care  and  ingenuity.  Thus  the 
last  subject  would  be  better  stated  by  throwing 
the  qualities  into  the  predicate,  thus, — Our  igno- 
rance of  the  time  of  Christ's  coming  should  make 
us  watchful  and  prayerful.  Nor  will  the  principle 
of  unity  in  a  theme  be  violated  should  there  be 
several  grammatical  subjects  or  predicates  remote 
from  each  other,  and  even  the  opposite,  in  case 
they  can  be  brought  under  one  general  head.  Thus 
Robert  flail  has  a  sermon  on  "The  Discourage- 
ments and  Supports  of  the  Christian  Minister,"  from 


140  MANUAL   OF    PREACHING. 

the  text  2  Cor.  iv.  1,  "Therefore  seeing  we  have 
this  ministry,  as  we  have  received  mercy,  we  faint 
not."1  Here  the  two  parts  of  the  subject  come 
under  the  general  head  of  experiences  in  the  min- 
isterial office.  It  is  proper,  however,  here  to  re- 
mark, that  many  texts  which,  at  first  view,  seem 
to  require  a  theme  with  several  grammatical  sub- 
jects or  predicates  that  cannot  be  brought  under 
one  head,  will  be  found  on  careful  inspection,  to 
admit  of  being  reduced  to  a  simple  theme.  The 
preacher  should  endeavor  to  bring  his  subject  into 
this  form.  He  should  labor  to  get  at  the  main 
thought  set  forth  in  the  text,  and,  divesting  it  of 
everything  extraneous,  reduce  it  to  the  simplest 
form  possible.  It  is  generally  not  well  to  treat,  at 
length,  of  opposite  qualities  in  the  same  discourse. 
When  these  must  be  introduced,  it  is  usually  better, 
having  briefly  noticed  the  one,  to  lay  out  our 
strength  on  the  other,  and  that  which  is  more  to 
our  purpose  in  the  sermon. 

(3.)  The  unity  of  the  subject  with  the  body  of 
the  sermon  requires  that  all  the  divisions  of  a  dis- 
course together  form  a  unity  in  the  subject.  They 
should  embrace  no  more  thought  and  no  less,  than 
that  which  is  wrapt  up  in  the  theme.  They  should 
be,  so  to  speak,  a  prolongation  of  the  thought  in 
the  theme — the  thought  which,  shooting  forth  from 
the  germ  in  the  text,  shall  take  to  itself  a  definite 

'  Vol.  I.,  p.  127. 


QUALITIES    OF    THE    SUBJECT.  141 

form  in  the  theme,  and  pour  forth  its  life-forces  to 
fashion  all  the  branches  of  the  discourse.  A  single 
division,  however  small,  which  has  not  come  forth 
from  the  theme,  is  as  foreign  to  a  sermon,  and  as 
unsightly  in  it,  as  a  withered  branch  would  be  in 
a  luxuriant  tree,  into  whose  foliage  it  had  been 
thrown. 

The  unity  of  the  theme  with  the  development 
of  a  sermon  also  requires  that  all  the  thoughts  of 
a  discourse  together  form  a  unity  in  the  subject. 
Not  only  should  all  the  divisions  together  compose 
a  unity  in  the  theme,  but  also  the  sum  of  all  the 
clusters  of  thoughts  which  gather  themselves  around 
the  different  divisions  should  together  form  a  one- 
ness in  the  subject.  A  single  thought  which  is  not 
thus  pendent  to  a  division,  and  hence  does  not 
grow  out  of  the  theme,  however  profound  or  beau- 
tiful in  itself,  is  as  unsightly  as  would  be  a  wreath 
of  faded  leaves  or  flowers  hung  in  the  midst  of 
living  foliage.  There  should  be  throughout  the 
entire  discourse  nothing  dead,  but  every  part  should 
be  full  of  life  pouring  itself  forth  through  the  com- 
mon trunk — the  theme — and  vitalizing  the  whole. 

2.  The  brevity  of  the  subject  with  respect  to 
its  thought  is  an  important  quality  of  the  substance 
of  a  theme,  for  on  it  depends  in  no  small  degree 
the  efficiency  of  a  sermon.  A  discourse,  though 
constructed  in  conformity  to  every  other  principle 
of  Homiletics,  yet  if  it  be  without  a  brief  extent 


142  MANUAL    OF   PREACHING. 

of  theme,  will  make  little  impression  on  an  audience. 

Let  us,  then,  notice  brevity  of  thought  in  a  subject 

an  its  relation  both  to  the  text  and  to  the  sermon. 

(1.)  Brevity  of  a  thought  in  a  theme  as  related 
to  the  text  requires  that  only  so  much  of  the  thought 
in  the  text  be  selected  for  the  subject  as  can  be 
properly  developed  in  the  discourse.  Great  care 
should  be  given  to  this  point,  for  if  the  theme  be  of 
great  extent,  an  attempt  to  do  it  justice  in  a  ser- 
mon, will  either  protract  the  discourse  beyond 
proper  bounds,  or  will  make  it  a  mere  synopsis. 

(2.)  Brevity  of  thought  in  a  theme  as  related  to 
the  sermon  tends  (a.)  to  make  a  discourse  original. 
For  it  compels  the  preacher  to  go  beneath  the  sur- 
face of  his  theme  for  the  materials  of  his  discourse. 
The  amount  of  original  materials  which  lie  hidden 
under  a  very  limited  extent  of  theme  is  frequently 
surprising.  Often  one  must  dig  deep  for  an  abun- 
dance of  shining  ore. 

Brevity  of  thought  in  a  theme  also  tends  (b.)  to 
make  a  discourse  impressive.  The  impressiveness 
of  a  sermon  results  scarcely  more  from  the  origi- 
nality of  the  thoughts  contained  in  it,  than  from  the 
prominence,  and  the  clear  exhibition  given  to  the 
thoughts.  A  sermon  which  contains  but  a  single 
fruitful  thought  well  developed  and  illustrated,  will 
have  a  power  over  an  audience  that  a  discourse 
containing  several  such  thoughts  cannot  gain.  For 
men  can  be  moved  by  a  thought  adapted  to  affect 


QUALITIES    OF    THE    SUBJECT.  143 

them,   only  as  they  perceive  it.     And  the  more 
clearly  they  see  it,  the  more  powerfully  will  it  mov| 
them.     If  it  stand  forth  like  the  sun,  it  will  have 
the  sun's  power.     Hence  a  preacher  who  takes  one 
such  thought  for  his  theme,  and  sets  it  before  his 
hearers  with  fertility  of  illustration,  will  make  an 
impression  upon  them,  which  he  would  utterly  fail 
to  make,   should  he  attempt  to  set  before   them 
several  such  thoughts.     In  the  one  case,  the  audi- 
ence will  go  away  with  a  single  thought  pervading 
their  minds — towering  with  sharp  outline  before 
their  mental  vision,  as  some  lone  Alpine  mountain 
towers  before  a  traveler;  in  the  other,  they  will  de- 
part as  little  impressed  with  any  of  the  truths  to 
which  they  have  listened,    as   the    same    traveler 
would  be,  by  any  of  the  numerous  peaks  which  rise 
to  nearly  equal  height  in  an  Alpine  range.     Let  a 
preacher,  therefore,  remember  that  to  the  same  de- 
gree in  which  he  enlarges  his  theme,  he  diminishes 
his  power. 

Moreover,  brevity  of  thought  in  a  subject  tends 
(c.)  to  give  variety  in  preaching.  For  each  sermon 
will  then  be  but  the  development  of  a  single  truth, 
and  such  fruitful  ideas — the  germs  of  sermons — lie 
scattered  throughout  the  Bible  as  thickly  as  pebbles 
on  the  sea-shore.  The  preacher  who  takes  the 
course  here  recommended,  will  not  weary  his  peo- 
ple with  endless  repetitions  of  the  same  round  of 
topics,   but  will  have  something  new,  interesting, 


144  MANUAL    OF    PREACHING. 

|and  instructive  every  Sabbath.  He  will  find  the 
Scriptures  a  mine  of  wealth  which  he  can  never  ex- 
haust. The  more  he  works  it,  the  more  it  will 
jueld,  and  from  the  crushing  of  the  quartz,  he  will 
bring  forth  the  fine  gold  to  his  people.  The  op- 
posite method  produces  the  most  sterile  kind  of 
t reaching.  A  young  minister  after  preaching 
venty-five  sermons  found  his  occupation  gone,  for 
me  had  gone  over  the  whole  body  of  divinity ! 

IV.  The  Announcement  of  the  subject. 

1.  To  the  inquiry  whether  or  not  the  subject 
of  a  sermon  should  be  formally  stated  to  the  audi- 
ence, it  may  be  answered  that  in  topical  discourses 
it  should  generally  be  formally  announced.     For, 

(1.)  Its  announcement  is  consistent  with  the 
teachings  of  the  great  masters  in  secular  rhetoric 
and  oratory.  Aristotle,  as  we  have  seen,  makes 
the  statement  of  the  subject  an  essential  part  of 
every  oration,  and  the  great  orators  of  antiquity 
constructed  their  orations  in  conformity  to  these 
teachings.  Thus  Demosthenes  in  his  "  Oration  on 
the  Crown,"  after  making  his  exordium,  requested 
to  have  the  indictment  read  in  open  court,  and 
then  proceeded  to  reply  to  the  charges  contained 
in  it.  So  also  Cicero  in  his  great  speech  on  the 
Mithridatic  war,  after  his  introduction,  proposed  to 
speak  of  "the  nature  of  the  war,  its  magnitude, 
and  the  choice  of  a  commander." 

(2.)  Its  announcement  is  consistent  with  moxl- 


ANNOUNCEMENT    OF    THE    SUBJECT.  145 

ern  practice  in  judicial  and  deliberative  oratory. 
The  lawyer,  whether  arguing  a  point  of  law  befdp 
the  Bench,  or  addressing  the  jury,  first  clearly 
states  the  position  which  he  designs  to  defend.  In 
the  deliberative  assembly,  the  orator  speaks  to  a 
motion,  or  a  resolution  read  before  the  meeting, 
and  this  does  away  with  the  necessity  of  a  formal 
announcement  of  the  subject  in  the  body  of  his 
speech.  Now  there  is  no  such  essential  difference 
between  secular  and  sacred  oratory,  as  to  render 
the  announcement  of  the  subject  important  in  the 
former  case,  and  not  in  the  latter.  Indeed,  owing 
to  the  peculiar  nature  and  circumstances  of  sacred 
discourse,  a  distinct  statement  of  the  subject  is 
much  more  important  than  in  secular  oratory. 
For, 

(3.)  Its  announcement  is  required  by  the  nature 
of  the  truths  presented.  Generally  they  are  ab- 
stract truths — truths  which  lie  without  the  range 
of  ordinary  thinking, — and  hence  need  to  be  dis- 
tinctly stated  in  order  to  be  firmly  held  by  the 
mind.  In  this  respect,  they  differ  widely  from  the 
ordinary  topics  which  are  discussed  in  the  court- 
room, and  in  the  legislative  hall.  There  truths 
mostly  appear  as  facts  in  concrete  forms — they 
take  on  body  and  life — and  thus  are  easily  recog- 
nized by  the  mind. 

(4.)  Its  announcement  is  required  by  the  circum- 
stances in  which  the  truths  are  presented.     These 


146  MANUAL    OF    PREACHING. 

circumstances  are  entirely  different  from  those 
which  attend  judicial  and  deliberative  oratory. 
TEpie  audience  that  throng  a  court-room,  have  come 
together  to  hear  pleadings  on  a  particular  case 
well-known  to  them,  and  in  which  they  have  be- 
come deeply  interested.  Hence,  they  do  not  need 
to  have  the  case  formally  stated,  in  order  to  call 
forth  their  interest,  or  hold  their  attention  to  the 
question  at  issue.  In  like  manner,  in  a  deliberative 
assembly,  the  orator  usually  speaks  to  a  resolution 
or  proposition  previously  known  to  the  audience, 
and  for  which,  therefore,  they  are  prepared.  But 
the  pulpit  orator  has  none  of  these  circumstances 
to  aid  him.  The  people  to  whom  he  ministers, 
usually  assemble  on  the  Sabbath  without  the  re- 
motest idea  of  the  particular  truth  which  he  is  to 
present  to  them.  They  know  only  that  it  will 
doubtless  be  one  of  the  multitude  of  doctrines  and 
precepts  contained  in  the  Bible.  Hence  an  explicit 
and  formal  statement  seems  to  be  needed,  in  order 
that  the  truth  which  he  designs  to  develop,  may 
come  distinctly  before  their  minds.  Hence,  as  we 
might  infer, 

(5.),  Its  announcement  is  consistent  with  the 
practice  of  the  most  effective  preachers  in  every 
age  of  the  church.  A  slight  acquaintance  with  the 
history  of  the  pulpit  is  sufficient  to  convince  one 
on  this  point.  In  every  period  of  the  Christian 
church,  the  men  who,   under  God,  have  been  the 


ANNOUNCEMENT    OF    THE    SUBJECT.  147 

most  successful  preachers,  have  been  noted  for  the 
distinctness  with  which  they  have  set  forth  tlxe 
themes  of  their  discourses.  It  was  thus  with  such 
preachers  as  Luther  and  Calvin,  Saurin  and  Bax- 
ter, Edwards  and  Robert  Hall,  Mason  and  Bush- 
pell.  With  them,  a  sermon  was  not  so  much 
writing — without  visible  head  or  method.  It  was 
the  systematic  development  of  a  single  truth  of 
God,  a  truth  all  instinct  with  divine  life,  and  made 
to  tower  before  the  sinner,  until  he  felt  its  power 
coming  upon  him,  and  subduing  him. 

2.  The  forms  of  the  announcement.  The  form 
in  which  the  theme  of  a  sermon  is  set  forth,  includes 
two  particulars — the  form  of  the  substance  of  the 
subject,  and  the  form  of  its  expression. 

(1.)  The  form  of  the  substance  of  the  subject. 
A  theme  may  be  thrown  into  either  of  two  forms, 
viz.,  into  a  categorical  statement  having  a  subject, 
a  copuhij  and  a  predicate,  as  "  God  is  love,"  "  The 
Word  was  God,77  or  into  a  statement  without  pre- 
dication, as,  "The  love  of  God,7'  "  The  Divinity  of 
the  Word."  The  first  form  of  statement  is  termed 
by  rhetoricians,  a  "logical  proposition77  and  is  the 
expression  of  a  judgment,  the  second  is  styled  a 
"rhetorical  proposition"  and  is  simply  the  expres- 
sion of  a  fact.  Each  of  these  forms  has  peculiar  ad- 
vantages.    Let  us  notice  some  of  them. 

The  logical  form  of  the  subject  is  better  adapted 
(a.)  to  give  to  a  preacher  materials.     Shut  within 


148  MANUAL    OF    PREACHING. 

the  walls  of  a  categorical  proposition,  which  he  has 
undertaken  to  defend,  he  is  obliged  to  cast  about 
On  every  side  for  the  materials  of  defence.  He  is 
now  put  to  his  best,  he  has  taken  his  position,  and 
he  cannot  retreat.  He  must  hold  it,  or  he  can  gain 
no  power  over  his  auditors.  He  must  convince 
them  that  his  proposition  is  true,  before  he  can 
gain  control  of  their  hearts  and  wills.  This  neces- 
sity compels  him  to  search  diligently  for  materials, 
and  the  proposition  itself  indicates  where  he  may 
find  these  materials.  Suppose,  for  example,  he  se- 
lects as  his  text,  James  i.  15,  "  And  the  sin,  when 
it  is  fullgrown,  bringeth  forth  death,"  and  educes 
from  it  the  logical  proposition  that  "  Sin  produces 
death."  Now,  in  searching  for  arguments  with 
which  to  maintain  his  position,  he  would  naturally 
look  for  them  along  the  line  of  the  proposition  it- 
self. He  would  ask,  "By  what  means  can  I  de- 
fend this  proposition?"  And  his  search  along  this 
line  of  inquiry  would  be  apt  to  lead  him  on  to  the 
discovery  and  accumulation  of  materials  suitable 
to  his  purpose.  Such  rigid  search  in  a  single  di- 
rection rarely  fails  to  bring  to  light  large  masses 
of  rough  materials,  which  can  be  advantageously 
wrought  into  the  sermon.  On  the  other  hand,  sup- 
pose the  preacher  throws  his  theme,  taken  from  the 
same  text,  into  the  rhetorical  form,  thus, — "  Death 
as  the  final  result  of  sin."  In  casting  about,  now, 
for  the  materials  of  his  discourse,  he  is  no  longer, 


ANNOUNCEMENT    OF    THE    SUBJECT.  149 

as  before,  shut  up  to  one  line  of  thought  and  ar- 
gument, but  can  look  over  the  entire  field  in- 
closed by  the  boundaries  of  the  theme,  and  inspect 
any  part  of  it.  He  is  not  called  to  prove  anything. 
He  may  speak  of  the  causes  of  this  universal  law, 
or  of  its  evidences,  or  of  its  terrible  effects  on  the 
individual  and  the  race,  or  of  its  manifold  relations 
to  other  revealed  truths;  and  it  would  not  be  strange, 
if,  in  treating  the  subject  in  this  discursive  manner, 
he  should  find  himself  in  possession  rather  of  pau- 
city of  materials,  than  of  abundance. 

The  logical  form  of  the  subject  is  also  better 
adapted  (b.)  to  give  to  a  discourse  unity.  The 
preacher  has  a  single  definite  object  before  him — 
to  prove  his  proposition.  Everything,  now,  serves 
to  hold  him  true  to  his  object,  as  he  advances  through 
his  discourse.  His  purpose  guides  and  controls  his 
search  for  materials.  It  acts  as  a  magnet,  attract- 
ing to  itself  only  the  materials  suitable  to  the  ser- 
mon. The  proposition  itself  also  greatly  aids  him. 
For  his  purpose  has  taken  a  body,  and  now  stands 
before  him  with  finger  pointing  to  the  goal  toward 
which  he  is  striving.  His  audience,  too,  help  to 
keep  him  true  to  his  purpose.  He  has,  in  a  sense, 
entered  on  a  contest  with  his  hearers.  He  knows 
they  will  watch  him  closely,  and  hold  him  to  what  he 
has  undertaken,  and  this  knowledge  will  cause  him  to 
inspect  carefully  every  argument  which  he  advances. 
Hence  a  discourse  produced  from  a  theme  in  the 


150  MANUAL    OF    PREACHING. 

form  of  a  logical  proposition  will  be  more  likely  to 
have  unity  in  all  its  parts,  than  one  produced  from 
a  theme  in  the  rhetorical  form  of  statement. 

The  logical  statement  of  the  subject  is  also  better 
adapted  (c.)  to  give  to  a  discourse  impressiveness. 
So  far  as  a  sermon  in  itself  is  concerned,  its  power 
depends  both  on  the  nature  of  the  thoughts,  and 
on  the  manner  in  which  they  are  set  forth.  With 
a  given  degree  of  perfection  in  manner  of  expres- 
sion, the  impressiveness  of  a  discourse  will  vary  as 
the  degree  of  unity  in  the  thoughts  of  which  it  is 
composed,  varies.  If  the  thoughts  are  homogene- 
ous,— if  they  have  a  like  origin,  and  lead  directly 
to  one  result — they  will  give  to  the  sermon  a  power 
which  it  could  not  have,  were  it  composed  of 
thoughts  not  so  closely  linked  together,  however 
valuable  they  might  be.  It  is  the  chain-shot  which 
does  most  execution.  The  logical  form  of  the 
theme  sometimes  assumes  the  interrogative  form 
of  statement,  as,  for  example,  "  Will  the  finally 
impenitent  be  punished  forever  ? "  This  is  best 
when  the  other  form  of  statement  would  be  likely 
to  arouse  the  prejudice  of  your  hearers  against 
your  proposition.  You  now  affirm  nothing,  but 
simply  lead  them  into  the  investigation  of  the 
theme,  and  should  you  also  bring  them  out  into 
a  conviction  of  its  truth,  you  may  then  in  the  con- 
clusion of  your  sermon,  throw  your  theme  into  the 
affirmative  form.    Having  thus  far  looked  at  certain 


ANNOUNCEMENT    OF    THE    SUBJECT.  151 

advantages  of  the  logical  form  of  the  subject,  let 
us  now  notice  some  of  those  arising  from  the 
rhetorical  form  of  a  theme. 

The  rhetorical  form  of  the  subject  is  better 
adapted  (a.)  to  give  to  a  preacher  variety  of  ma- 
terials. This  is,  you  perceive,  quite  different  from 
amount  of  materials,  as  there  may  be  a  large  mass 
of  materials  with  little  variety.  Now  it  is,  at  times, 
and  with  some  subjects,  very  desirable  that  a 
preacher  have  a  wider  range  of  materials,  than  he 
can  have,  when  shut  within  the  walls  of  a  logical 
form  of  statement.  At  times,  it  is  desirable  that 
he  come  forth  into  the  open  plain,  and  looking  at 
his  subject  from  various  stand-points,  present  these 
different  views  to  his  audience.  This  he  can  do  in 
a  variety  of  ways  without  violating  the  principle 
of  unity  of  subject. 

The  rhetorical  statement  of  a  theme  is  also  better 
adapted  (b.)  to  give  to  certain  truths  an  appropriate 
exhibition.  There  are  many  truths  of  the  sacred 
Scriptures  which  ought  rarely,  if  ever,  to  be  pre- 
sented in  a  sermon  in  a  logical  form.  There  are 
many  truths  which  need  no  demonstration.  There 
are,  too,  truths  whose  beauty  and  sweetness  would 
be  well-nigh  crushed  out  of  them  were  they  forced 
into  such  a  form. 

The  rhetorical  statement  of  the  proposition  is 
often  better  adapted  (c.)  to  give  to  an  audience 
interest  in  the  discourse.     There  are  many  truths, 


152  MANUAL    OF   PREACHING. 

a  demonstration  of  each  of  which  will  not  interest 
auditors  nearly  so  much  as  some  one  view  of  such 
truth,  some  practical  truth  which  it  may  suggest. 
Already  convinced  of  these  truths,  they  will  listen 
with  little  interest  and  attention  to  labored  argu- 
mentation in  defence  of  them,  but  will  readily  give 
their  attention  to  one  who  proposes  to  point  out  the 
relations  which  these  truths  sustain  to  them.  The 
question,  then,  arises:  How  shall  a  preacher  know 
when  it  is  best  to  throw  his  subject  into  the  logical, 
and  when  into  the  rhetorical  form  ?  To  this  inquiry 
no  definite  answer,  which  shall  hold  in  every  case, 
can  be  given.  The  preacher  must  decide  in  each 
instance  from  a  consideration  of  the  nature  of  his 
subject,  and  the  character  of  his  audience.  There 
are  subjects,  as  has  been  remarked,  which  can 
rarely  be  properly  treated  in  the  logical  form,  there 
are  others  which  ought  not  to  be  thus  treated  be- 
fore certain  audiences.  A  preacher,  therefore,  in 
deciding  on  the  form  which  his  theme  should  take, 
must  look  not  only  at  what  the  nature  of  the  sub- 
ject requires,  but  also  at  what  the  character  of  his 
audience  demands,  and  in  the  light  of  both  he  will 
rarely  fail  to  come  to  a  right  decision.  (This  shows 
how  important  it  is  for  a  preacher  to  know  his 
people.) 

(2.)  Advancing  now  to  the  form  of  the  expres- 
sion of  the  theme,  notice  that  the  subject  should  be 
announced  (a.)  in  the  clearest  language  possible. 


ANNOUNCEMENT    OF    THE    SUBJECT.  153 

The  absolute  necessity  of  perspicuity  in  a  theme  is 
•evident  from  the  fact  that  if  the  subject  of  a  ser- 
mon is  not  understood  by  the  hearers,  the  sermon 
itself  becomes  enigmatical  to  them.  Not  knowing 
from  what  point  they  start,  they  will  probably 
recognize  neither  the  road  along  which  they  are 
conducted,  nor  the  point  to  which  they  are  brought. 
Hence  there  should  be  in  a  theme  no  words  that 
may  need  explanation.  Such  are  technical  terms 
which,  however  familiar  to  ordinary  hearers,  are 
clearly  understood  by  but  few  of  them.  Even  the 
common  terms  of  theology  most  used  in  the  pulpit, 
are  less  fully  apprehended  by  the  people  than 
ministers  are  wont  to  suppose.  The  statement 
of  a  theme  should  be  so  simple  both  in  word 
and  in  structure,  that  the  thought  shall  shine 
through  it  as  clearly  as  the  sun  through  the 
atmosphere. 

The  subject  should  also  generally  be  announced 
(h.)  in  literal  language. 

If  the  thought  in  the  text  is  set  forth  in  figura- 
tive terms,  it  should  be  reduced  to  a  literal  expres- 
sion in  the  theme,  unless  the  figure  has  become  so 
familiar  as  either  not  to  suggest  its  original  mean- 
ing, or  not  to  need  explanation.  Examples  of  the 
former  frequently  occur  in  conversation  and  in 
writing.  We  do  not  think  of  the  figure  we  use, 
when  we  say  that  "  The  wind  blows,"  and  we  meet 
with  a  pleasant  surprise,  when  Shakespeare  com- 


154  MANUAL    OF    PREACHING. 

pletes  the  figure  for  us,  in  the  mouth  of  King  Lear 
— "  Blow,  wind,  and  crack  your  cheeks  !  " 

When  our  Saviour  reminds  us  that  our  Father 
in  heaven  "  maketh  his  sun  to  rise  on  the  evil  and 
the  good,"  we  do  not  think  of  the  figure  he  is  using. 
At  times,  also,  the  figure  employed  is  so  familiar 
and  well  understood,  as  not  to  need  a  literal  ex- 
pression in  the  theme.  But  generally  the  figure 
used  is  such  that  a  literal  expression  should  be 
given  to  it  in  the  subject.  Thus  Saurin,  in  dis- 
coursing on  the  text,  "  For  our  God  is  a  consuming 
fire,"  Heb.  xii.  29,  reduces  the  thought  contained 
in  the  figure  to  the  following  form — "  The  severity 
of  God."  *  Thus,  also,  Chalmers,  on  the  words, 
"The  light  of  the  body  is  the  eye,  if  therefore 
thine  eye  be  single,  thy  whole  body  shall  be  full 
of  light,"  Matt.  vi.  22,  announces  as  his  theme — 
"The  connection  between  Singleness  of  Aim,  and 
Spiritual  Discernment." 2 

Also  the  subject  should  be  announced  (c.)  in 
modest  language.  There  should  be  no  appearance 
of  a  desire  to  startle  hearers  by  setting  forth  a 
theme  in  bold,  paradoxical,  or  antithetical  terms. 
No  expressions  of  this  kind  should  be  used,  unless 
the  nature  of  the  text  manifestly  requires  it. 

Again,  the  subject  should  be  announced  (d.)  in 
brief  language.  The  brevity  with  which  a  theme 
can  be  expressed,  depends  largely  on  the  nature 

1  Vol.  I.,  Ser.  9.  «  Chalmer's  Works.  Vol.  IIL,  Ser.  20. 


ANNOUNCEMENT    OP    THE    SUBJECT.  155 

of  the  thought,  but  in  all  cases,  the  more  briefly 
a  subject  can  be  announced  consistently  with  per- 
spicuity, the  better.  For  the  shorter  it  is,  the  more 
easily  it  can  be  retained  by  the  memory. 

Moreover  the  subject  should  be  announced  (e.) 
with  a  prefatory  remark.  It  should  be  introduced 
with  some  form  of  expression,  which  shall  indicate 
to  your  audience  that  you  are  about  to  announce 
your  theme.  This  will  direct  attention  to  it,  so  that 
all  will  be  more  likely  to  notice,  and  remember  it. 


LECTURE    X. 

THE  DIVISION— DEFINITION— DESIGN-OBJECTIONS— AD  VANTAGES. 

I.  The  Division  in  a  sermon  is  that  part  of  it  by 
which  the  thought  contained  in  the  subject  is  set 
forth  in  separate  heads.  The  theme,  as  before  re- 
marked, may  not  improperly  be  compared  to  the 
trunk  of  a  tree  whose  branches  correspond  to  the 
divisions  of  the  subject.  The  main  divisions  grow 
directly  out  of  the  subject,  and  the  subdivisions — if 
any — -spring  directly  from  the  main  divisions.     - 

II.  The  design  of  division  in  a  sermon  is  to 
increase  the  power  of  a  truth  over  hearers  by 
impressing  it  upon  them  more  deeply  and  perma- 
nently than  could  otherwise  be  done.  Whether  or 
not  such  a  result  be  promoted  by  a  proper  division 
of  a  subject,  is  a  question  which  will  hereafter  be 
discussed.  On  one  point — the  importance  of  mak- 
ing out  a  full  plan  of  a  sermon  before  beginning  to 
compose  it — there  is,  so  far  as  I  know,  but  one 
opinion  among  those  whose  judgment  on  this  sub- 
ject is  worthy  of  consideration.     They  all  agree 


OBJECTIONS    TO    AN    EVIDENT    DIVISION.         157 

that  a  discourse  developed  from  a  plan  previously 
wrought  out,  and  adjusted  in  all  its  parts  in  ac- 
cordance with  the  principles  of  Homiletics,  will 
have  a  power  which  it  would  not  possess,  were  it 
not  constructed  on  such  a  plan.  Assuming,  then, 
the  necessity  of  forming,  at  least,  in  the  mind,  a  full 
plan  of  a  sermon  before  beginning  to  compose  it,  I 
shall  now  consider  some  objections  to  the  announce- 
ment of  such  plan  in  a  sermon,  and  some  advan- 
tages arising  from  it. 

III.  The  Objections  to  an  evident  division  in 
sermons. 

1.  An  obvious  ivision,  it  s  alleged,  tends  to 
destroy  unity.  This  is  a  grave  charge,  and,  if  sus- 
tained, is  fatal  to  the  use  of  an  evident  division. 
For  if  a  sermo  be  destitute  of  unity,  whatever 
other  excellence  it  may  have,  it  will  fall  almost 
powerless  on  an  audience.  It  can  make  no  single 
and  so  no  deep  impression.  It  becomes,  therefore, 
very  important  to  ascertain  whether  or  not  an  ob- 
vious division  in  a  discourse  tend  to  destroy 
its  unity.  The  charge  is  made  by  high  authority. 
Penelon,  in  the  second  of  his  Dialogues  on  Eloquence, 
while  highly  approving  of  order  and  arrangement, 
affirms  that  in  a  discourse  in  which  there  is  a  man- 
ifest division,  "  there  is  no  real  unity  of  subject, 
but  it  is  two  or  three  discourses  on  different  sub- 
jects, joined  together  by  a  purely  arbitrary  link. 
The  sermons  of  to-day,  yesterday,  and  the  day  be- 


158  MANUAL    OF    PREACHING. 

fore,  provided  only  they  are  part  of  a  course,  as 
much  make  a  whole  and  complete  discourse,  as  the 
three  heads  of  one  of  these  sermons  make  a  whole 
between  them."1  But  it  may  be  replied,  that  an 
obvious  division  in  a  sermon  is  not  necessarily  more 
inconsistent  with  its  unity,  than  is  the  division  of  a 
tree  into  branches,  or  of  a  human  body  into  differ- 
ent members,  at  variance  with  its  unity.  The  ob- 
jection seems  founded  on  a  misconception  of  the 
nature  of  division  in  a  sermon,  as  if  it  were  of  ne- 
cessity arbitrary,  each  head  requiring  a  development 
at  variance  with  the  others.  But  if  the  plan  be  a 
natural  one,  its  statement  in  the  sermon  will  also 
be  natural,  so  that  each  part  of  the  division  will  be 
complementary  to  the  other  parts,  and  all  required 
in  order  t  make  up  the  whole.  Thus  a  develop- 
ment of  each  division  is  not  a  development  of  as 
many  distinct  themes,  but  of  the  one  idea  of  the 
subject.  One  might  as  well  say,  that  the  develop- 
ment of  the  different  branches  of  an  apple-tree 
is  a  development  of  as  many  different  kinds  of 
apples.  If  the  plan  be  a  good  one,  each  division 
will  prepare  the  way  for  its  successor,  and  fitly  in- 
troduce it.  There  will  be  between  the  close  of  the 
discussion  of  one  division  and  the  beginning  of  the 
•development  of  the  next,  no  chasm  across  which 
the  hearers  cannot  leap,  but  each  division  will  fol- 
low its  predecessor  naturally  and  fitly.     Such  a  di- 

'  Page  119. 


OBJECTIONS    TO    AN    EVIDENT    DIVISION.         L59 

vision  tends  to  promote,  and  not  to  destroy  the 
impression  of  unity  in  a  discourse,  for  it  clearly 
shows  the  audience  that  the  subject  has  developed 
itself — has  rounded  itself  out — in  these  divisions, 
which,  had  they  been  developed  without  announce- 
ment, might  have  been  taken  for  different  subjects. 
Fenelon,  in  objecting  to  obvious  divisions  in  ser- 
mons, seems  to  have  had  in  view  a  kind  of  di- 
vision prevalent  and  popular  before  his  day, — a  divi- 
sion both  artificial  and  minute.  (For  example,  three 
main  heads  after  the  Trinity;  four  main  heads  after 
the  four  Evangelists;  seven  main  heads  after  the 
sacred  number;  twelve  main  heads  after  the  twelve 
apostles;  etc.) 

2.  An  obvious  division,  it  is  said,  gives  formality 
to  a  sermon.  The  author  just  now  quoted,  remarks, 
that  "divisions  render  a  discourse  dry  and  stiff,  by 
cutting  it  up  in  two  or  three  parts,  in  such  a  way, 
that  they  interrupt  the  speaker  unfavorably,  and 
hinder  the  effect  he  wishes  to  produce."1  But  this 
objection  holds  against  an  artificial,  and  not  against 
a  natural  division,  for  reasons  above  given. 

3.  An  obvious  division  in  a  sermon,  it  is  said, 
checks  the  progress  of  emotion  in  the  hearers,  and 
thus  hinders  the  effect  designed  to  be  produced. 
It  throws  up,  as  it  were,  barricades  along  the  path 
of  the  discourse,  which  the  hearers  must  surmount 
before  they  can  reach  the  end  of  their  journey. 

1  Page  119. 


160  MANUAL    OF    PREACHING. 

But  an  obvious  division,  when  natural,  must 
promote  rather  than  hinder  the  progress  of  emotion, 
since  it  assists  the  intellect  to  perceive  more  clearly 
and  fully  a  thought  by  which  it  is  to  be  affected. 
Emotion  must  follow  perception,  and  the  more 
clearly  and  vividly  one  apprehends  a  truth  fitted 
to  produce  emotion,  the  more  deeply  will  his 
emotional  nature  be  excited  in  view  of  it.  If  the 
thought  can  be  made  to  stand  before  him  radiant 
with  light,  he  will  be  melted  before  it.  Hence  that 
form  of  presentation  by  which  a  truth  can  be  made 
to  stand  forth  most  vividly  before  the  intellect,  is 
the  form  of  presentation  best  fitted  to  excite  the 
emotional  nature.  Now  it  is  claimed  that  an 
obvious  division  can  be  made  greatly  to  promote 
such  a  presentation.  Each  successive  part  of  such 
a  division,  instead  of  obstructing  the  progress  of 
the  intellect,  assists  it  to  arrive  more  speedily  at  a 
clear  and  full  apprehension  of  the  subject.  The 
divisions  rise  out  of  the  discourse  like  stairs  out  of 
a  stair-case,  each  successive  division  aiding  rather 
than  retarding  the  ascent  of  the  intellect  from  the 
subject  to  the  conclusion.  The  other  method  is 
like  going  up  a  bare  pole 

4.  An  obvious  division  in  a  sermon  is  alleged 

to  be  at  variance  with  models  in  ancient  oratory. 

Let  us  hear   again   the   Archbishop  of  Cambray. 

'  The  orations  of  these  great  men  "  (Demosthenes 

and  Cicero)  "  are  not  divided  as  our  modern  ser- 


OBJECTIONS    TO    AN    EVIDENT    DIVISION.         161 

mons  are,  and  not  only  did  not  they,  but  neither 
did  Isocrates,  nor  any  of  the  ancient  orators,  adopt 
this  method.  The  fathers  of  the  church,  in  like 
manner,  knew  nothing  of  it.  St.  Bernard,  the  last 
of  them,  often  notices  divisions;  but  he  does  not 
follow  them,  nor  does  he,  in  fact,  divide  his  ser- 
mons. Long  after  his  time  men  preached  without 
divisions;  they  are,  in  short,  a  very  modern  inven- 
tion, derived  from  the  schools."1 

But  if  the  assertion  that  the  masters  in  ancient 
oratory  did  not  use  an  evident  division,  could  be 
fully  sustained,  it  would  not  be  a  conclusive  argu- 
ment against  the  employment  of  such  a  division  in 
sacred  discourse.  For  there  may  exist  such  a  radi- 
cal difference  between  these  two  species  of  dis- 
course, and  the  circumstances  which  attend  them, 
as  to  make  an  evident  division  important  in  the 
one,  and  not  in  the  other.  In  ancient  oratory,  the 
aim  of  an  orator  was  the  production  of  immediate 
action  in  the  hearers — an  immediate  decision  by 
the  court,  or  the  people.  Now,  though  an  obvious 
division  would,  of  itself,  promote  this  result,  yet 
because  of  the  prejudice  then  existing  against  any 
appearance  of  study  in  an  oration,  those  masters 
alike  of  speech  and  of  human  nature  seemed  often 
to  have  thought  it  best  to  forego  the  benefit  result- 
ing from  an  evident  division,  for  the  sake  of  gain- 
ing their  end  more  surely.     But  when  they  gave 

i  Page  120. 


162  MANUAL    OF    PREACHING. 

up  an  obvious  division,  they  made  their  plans  come 
as  near  the  surface  as  possible,  and  not  make  the 
divisions  prominent.  In  sacred  discourse,  however, 
the  production  of  emotion  and  action  is  often  not 
the  immediate  object.  It  is  often  to  inform  the 
understanding — to  give  correct  views  of  truth  as 
a  basis  of  action  in  the  future.  Discourses  of  this 
kind  may  require  an  evident  division  not  only  to 
assist  the  understanding  to  apprehend  a  truth  more 
fully,  but  also  the  memory  to  retain  it. 

But  the  assertion  that  the  ancient  orators  did 
not  divide  their  orations  in  an  obvious  manner, 
cannot  be  fully  sustained.  Some  of  their  most 
effective  speeches  contain  not  only  a  manifest  di- 
vision, but  also  a  clear  announcement  of  the  main 
heads  at  the  very  opening  of  the  oration.  For 
proof,  I  refer  you  again  to  Cicero's  celebrated 
"  Oration  for  the  Manilian  Law."  After  a  brief 
exordium  and  narration,  the  orator  thus  pro- 
ceeds at  once  to  state  his  subject,  and  its  main 
divisions: — 

"  You  see  what  the  case  is,  now  consider  what 
ought  to  be  done.  First,  it  seems  proper  that  I 
should  speak  respecting  the  nature  of  the  war, 
secondly,  of  its  magnitude,  then,  concerning  the 
commander  that  should  be  chosen."1 


1  "Primum  mihi  videtur  de  genere  belli,  deinde  de  magnitudine, 
turn  de  iiaperatore  deligeudo,  esse  dicendum." — Oratiopro  Lege  Manilla, 
Sec.  II. 


OBJECTIONS    TO    AN    EVIDENT    DIVISION.         103 

Here  we  have  as  obvious  and  formal  a  division 
as  could  well  be  given.  Moreover,  throughout  the 
entire  speech  there  is  the  most  complete  and  clearly 
announced  division.  Each  successive  head  is  fe- 
licitously introduced  by  a  recapitulation  of  the 
heads  previously  discussed.  We  have,  then,  in 
one  of  the  best  orations  of  the  great  Roman  orator, 
a  division  as  manifest  as  is  usually  found  in  mod- 
ern sermons.  Other  orations  of  the  same  master 
contain  a  division  nearly  as  conspicuous.  If,  now, 
we  turn  to  the  greatest  oration  of  the  ablest  orator 
of  antiquity,  we  find  in  this  "  Oration  for  the 
Crown  "  a  division  which,  though  not  stated  in  its 
main  heads  at  the  beginning  of  the  speech,  is 
clearly  given  in  its  several  parts  in  the  progress  of 
the  oration.  Thus  the  orator  replies,  first,  to  the 
charges  foreign  to  the  indictment,  relating  both  to 
his  public  and  private  life,  and,  secondly,  to  the 
charges  contained  in  the  indictment. 

5.  An  obvious  division  in  a  sermon  is  affirmed 
to  be  at  variance  with  models  in  modern  secular 
oratory.  The  assertion  is  sometimes  made  that 
the  ablest  orators  of  mod  irn  times  have  not  made 
distinct  divisions  in  their  speeches. 

To  this  objection  it  might  be  replied — as  to  the 
last — that  if  the  position  could  be  sustained,  it 
would  not  be  a  conclusive  argument  against  the 
expediency  of  using  prominent  divisions  in  sacred 
discourse.     But  the  assertion  cannot  be  fully  sus- 


164  MANUAL    OF    PREACHING. 

tained.  It  can  be  shown  that  some  of  the  ablest 
orators  of  modern  times  have  constructed  their 
speeches  on  plans  visible  throughout  the  different 
parts  of  their  orations.  If  they  have  not  an- 
nounced the  main  heads  of  the  division  at  the  be- 
ginning of  their  speeches,  they  have  usually  an- 
nounced distinctly  each  head  before  entering  on  its 
development.  For  proof,  I  refer  you  to  the  cele- 
brated speech  of  Edmund  Burke  on  "  Conciliation 
with  America"  (delivered  in  the  House  of  Commons, 
March  22,  1775),  which  Sir  James  Mackintosh  pro- 
nounced "the  most  faultless  of  Mr.  Burke's  pro- 
ductions." After  an  appropriate  introduction,  he 
thus  boldly  and  briefly  states  his  subject,  "The 
proposition  is  peace,"  which,  having  clearly  defined, 
he  goes  on  at  once  to  announce  the  two  main  di- 
visions under  which  he  is  to  discuss  his  proposition, 
thus:  "  The  capital,  leading  questions  on  which  you 
must  this  day  decide,  are  these  two:  First,  whether 
you  ought  to  concede;  and  secondly,  what  your  con- 
cession ought  to  be."  These  two  chief  divisions  he 
then  proceeds  to  discuss  in  order  under  distinct, 
and  often  formally  announced  sub-divisions.  Thus 
much  for  a  clearly  marked  division  in  the  best 
oration  of  one  of  the  ablest  of  modern  orators.  I 
might  also  point  you  to  a  division  almost  as  dis- 
tinct in  the  great  speech  of  Mr.  Sheridan  in  the 
celebrated  trial  of  Warren  Hastings,  but  it  is  un- 
necessary to  multiply  examples  which  are  to  be 


ADVANTAGES    OF    AN    EVIDENT    DIVISION.        165 

found  in  so  many  of  the  speeches  of  able  modern 
orators. 

IV.  The  Advantages  of  an  evident  division  in 
sermons. 

A  clearly  ^narked  division  has  certain  advan- 
tages for  bolfti  the  preacher  and  the  hearers.  The 
chief  advantages  of  an  evident  division  to  the 
preacher  are  the  following: 

1.  A  division  which  is  to  be  made  apparent 
aids  the  preacher  to  give  unity  to  his  sermon.  If 
he  is  composing  it  on  a  plan  which  is  to  be  con- 
cealed— to  which  he  is  not  to  commit  himself  be- 
fore his  audience — he  will  be  apt  now  and  then  to 
deviate  more  or  less  from  his  plan,  to  bring  in 
stealthily  materials  which  have  no  place  within  its 
limits,  and  hence,  though  his  plan  may  have  been 
made  in  accordance  with  the  principles  of  unity,  he 
will  be  liable  to  produce  a  sermon  which  will  not 
possess  it  in  so  high  a  degree  as  if  he  had  made  his 
division  prominent.  But  if  he  is  to  commit  him- 
t  elf  openly  to  his  plan,  he  will  constantly  feel  the 
pressure  of  many  motives  to  make  him  adhere  to  it 
in  the  composition  of  his  discourse,  so  that  he  will 
be  more  likely  to  develop  each  part  into  unity 
with  the  whole. 

2.  A  division  which  is  to  be  made  apparent  also 
aids  the  preacher  to  give  symmetry  to  his  sermon. 
If  he  does  not  intend  to  announce  his  plan,  he  will, 
at  times,  b  3  sorely  tempted  to  take  liberties  with 


166  MANUAL    OF    PREACHING. 

it,  in  the  way  of  unduly  expanding  thoughts  con- 
tained in  some  parts  of  it,  and  neglecting  to  de- 
velop properly  thoughts  included  in  other  parts. 
Having  it  all  his  own  way,  he  will  often  be  tempted 
to  dwell  unnecessarily  on  those  parts  of  the  subject 
to  which  he  is  partial,  and  perhaps,  barely  notice 
the  other  parts.  But  if  he  commits  himself  openly 
to  a  plan,  this  fact  will  operate  as  a  motive  to 
counteract  any  such  partiality  which  he  may  be 
inclined  to  indulge,  and  will  thus  tend  to  keep  him 
true  to  the  symmetrical  development  of  his  subject. 

3.  An  obvious  division  assists  the  preacher  to 
keep  before  his  hearers  the  subject  of  his  sermon. 
A  discourse  may  have  been  composed  in  conformity 
to  a  good  plan,  and  yet  may  fail  to  produce  its 
proper  effect,  mainly  because  the  subject  does  not 
so  shine  through  the  different  parts,  as  to  be  con- 
tinually before  the  hearers.  In  a  well-constructed 
sermon,  the  thought  in  the  theme  ought  to  stand 
out  before  the  audience  like  the  sun  in  a  cloudless 
day,  not  obscured  for  one  moment,  but  continually 
pouring  down  its  full  light  and  heat.  Now  a  clearly 
marked  division  tends  to  keep  the  subject  constantly 
before  the  hearer.  Each  part  of  the  division  points 
back  to  it,  and  recalls  it  to  his  mind.  He  is  thus 
brought  to  stand  in  its  presence,  and  to  feel  its 
power. 

4.  Again,  an  obvious  division  aids  a  preacher 
to  keep  before  his  hearers  the  thread  of  his  dis 


ADVANTAGES    OF    AN    EVIDENT    DIVISION.        167 

course.  The  preacher  who  develops  a  truth  from 
a  plan  which  is  concealed,  will  often  find  it  difficult 
to  keep  his  hearers  advancing  along  the  line  of  his 
discourse.  Like  men  endeavoring  to  follow  an  in- 
distinct trail  over  the  prairies,  they  will  often  lose 
the  path,  and  wandering  hither  and  thither,  will 
rarely  find  their  way  back  to  the  path  of  the  dis- 
course. The  obvious  divisions  of  a  well-constructed 
plan  are  so  many  guide-boards  to  keep  the  hearer 
in  the  path  along  which  the  preacher  would  have 
him  advance.  From  the  absence  of  these  way- 
marks  along  the  line  of  the  development  of  a  truth, 
a  few,  and  those  the  most  intelligent  of  an  audience, 
may  experience  little  inconvenience,  but  it  should 
be  remembered  that  most  audiences  are  largely 
made  up  of  those  not  accustomed  to  follow  lengthy 
and  hidden  trains  of  thought,  and  hence  need  to  be 
led  along  a  well-defined  road. 

Let  us  now  notice,  in  part,  the  advantages  of 
an  evident  division  to  the  hearer. 

1.  An  obvious  division  aids  a  hearer  to  appre- 
hend the  thought  of  a  sermon.  The  thought  with 
its  arrangement  is  the  only  force  which  a  discourse 
of  itself  possesses.  The  sermon  has  in  itself  no 
other  means  of  gaining  power  over  a  hearer. 
Without  thought,  a  division,  however  manifest, 
will  be  impotent.  But  the  thought  must  be  ap- 
prehended by  a  hearer  before  he  will  be  affected 
by  it.     He  must  stand  before  it  face  to  face,  before 


1G8  MANUAL    OF    PREACHING. 

he  will  be  convinced,  or  moved  by  it.  Now  an  ob- 
vious division  tends  to  this  result  by  keeping  the 
subject  distinctly  before  the  hearer.  Each  part  of 
a  well-constructed  division  points  backward  as  well 
as  forward,  so  that  at  each  successive  stage  in  his 
progress,  the  hearer  is  brought  to  an  eminence 
from  which  he  can  look  both  back  to  the  point 
from  which  he  started,  and  forward  along  the 
road  on  which  he  is  advancing.  Throughout  the 
discourse,  the  subject  is  distinctly  before  him,  and 
hence  its  development  is  not  rendered  obscure  by 
reason  of  any  obscuration  of  the  theme. 

But  a  clearly  marked  division  not  only  keeps 
distinctly  before  a  hearer  the  subject  throughout 
the  discourse,  but  also  the  subject  as  it  appears  at 
each  successive  stage  of  its  development.  It  en- 
ables him  to  see  clearly  the  process  of  growth  at 
every  advance,  so  that  when  he  comes  to  the 
maturity  of  the  development,  the  entire  process 
throughout  its  successive  stages  lies  open  to  his 
view.  Who  cannot  see  that  the  thought  thus 
developed  throughout  a  discourse  will  be  appre- 
hended more  easily  and  fully  than  when  not  thus 
developed  ? 

2.  An  obvious  division  also  aids  a  hearer  to  re- 
member the  thought  of  a  sermon.  Sacred  oratory, 
as  has  been  observed,  is  unlike  other  species  of 
oratory  in  that  it  often  does  not  aim  to  produce  an 
immediate   and    single  act  in   the  hearer,    but   a 


ADVANTAGES    OF    AN    EVIDENT    DIVISION.         169 

series  of  acts  extending  through  a  lifetime.  But 
this  series  of  right  acts  will  continue  only  so  long 
as  the  man  shall  stand  in  the  presence  of  the  truth 
which  impelled  him  to  the  first  act  of  the  series. 
Hence  it  is  of  great  importance  that  the  truth  set 
forth  by  the  pulpit  be  so  presented — brought  for- 
ward in  such  a  form — that  it  shall  remain  fixed  in 
the  memory.  Now,  a  well-arranged,  prominent 
division  gives  us  such  a  form,  at  once  clear,  and 
easily  retained  in  the  memory.  If,  then,  such  are 
the  advantages  of  an  evident  division  in  a  sermon, 
it  would  seem  that,  with  other  things  equal,  a  dis- 
course which  gives  the  hearers  an  easy  possession 
of  its  plan,  will  be  the  most  effective. 


LECTURE    XI. 


THE  DIVISION— GROUND— RULES— EXTENT— ORDER— ANNOUNCE- 
MENT—FORM. 


V.  The  Ground  or  Principle  of  the  division  m 
the  development  of  the  subject  of  a  sermon,  lies 
in  the  design  in  such  development.  The  end  in 
view  should  always  give  law  to  the  division. 
For  example,  suppose  I  take  for  a  text,  Heb. 
vii.  25,  "Wherefore  also  he  is  able  to  save  to 
the  uttermost  them  that  draw  near  unto  God 
through  him,"  and  deduce  from  it,  as  the  sub- 
ject of  my  discourse,  the  proposition — Christ  is 
an  all-sufficient  Saviour.  If,  now,  it  is  my  object 
to  prove  this  statement  to  those  who  may  be  dis- 
posed to  doubt  or  deny  it,  I  shall  make  a  division 
in  accordance  with  this  design;  but  if  it  is  my 
intention  simply  to  illustrate  the  all-sufficiency  of 
Christ  as  a  Saviour,  I  shall  make  quite  a  different 
division.  Again,  suppose  I  select  for  a  text,  Rom. 
ii.  4,  "Or  despisest  thou  the  riches  of  his  good- 
ness and  forbearance  and  long-suffering;  not  know- 


GROUND    OF    THE    DIVISION.  171 

ing  that  the  goodness  of  God  leadeth  thee  to  re- 
pentance ? "  and  take  as  my  subject — The  goodness 
of  God  towards  men  is  adapted  to  lead  them  to 
repentance.  If,  now,  assuming  the  truth  of  the 
proposition,  I  wish  to  show  the  philosophy  of  this 
divine  method  of  producing  repentance — its  per- 
fect adaptation  to  the  nature  of  man, — I  shall  form 
a  division  quite  distinct  from  that  which  I  should 
make,  were  it  my  purpose  to  prove  the  propo- 
sition. If  such,  however,  were  my  purpose,  it 
would  be  better  to  throw  the  subject  into  a  rhe- 
torical form;  thus, —  The  goodness  of  God  toward 
men,  as  adapted  to  lead  them  to  repentance.  Or, 
again,  suppose  the  text  is  taken  from  the  first 
Epistle  of  John,  v.  4,  "  And  this  is  the  victory 
that  hath  overcome  the  world,  even  our  faith," 
and  there  is  deduced  from  it  the  proposition — 
Faith  overcomes  the  world.  I  shall  make  one 
of  three  distinct  plans  on  this  truth,  according 
as  it  is  my  object  to  dwell  mainly  on  the  gram- 
matical subject,  the  copula,  or  the  predicate.  If 
it  is  my  design  to  develop  the  nature  of  this  faith 
which  overcomes  the  world,  I  shall  conform  my 
general  theme  and  plan  to  this  object,  and  speak 
of — The  Nature  of  a  victorious  Faith:  if  to  es- 
tablish the  proposition  that  faith  does  overcome 
the  world,  I  shall  make  another  plan;  and  if  to  set 
forth  the  way  in  which  faith  achieves  the  victory, 
I  shall  form  a  plan  quite  different  from  the  others. 


172  MANUAL    OF    PREACHING. 

The  design,  then,  should  always  control  the  divi- 
sion. Hence  the  forming  of  a  plan  before  fixing 
definitely  on  the  end  to  be  attained,  is  as  puerile, 
as  would  be  the  framing  of  a  building  before  de- 
ciding on  the  object  of  its  erection. 

VI.  The  Rules  of  the  division. 

1.  A  division  should  embrace  all  the  materials 
which  are  to  be  used  in  the  development  of  a  sub- 
ject. A  violation  of  this  rule  will  produce  one 
or  the  other  of  two  results: — either, 

(1.)  The  division  will  be  compelled  to  admit 
materials  foreign  to  itself;  or, 

(2.)  The  division  will  be  compelled  to  add  to 
itself  in  order  to  include  such  foreign  materials. 

Either  of  these  results  will  do  violence  to  the 
unity,  the  symmetry,  and  the  effect  of  the  sermon. 
For  if,  through  want  of  foresight  while  making 
the  division,  there  must  be  pressed  into  it  mate- 
rials that  cannot  with  propriety  be  placed  under 
any  of  its  heads — which  do  not  grow  out  of  any 
parts  of  the  division, — then  it  is  evident  that  both 
the  unity,  and  the  symmetry  of  the  discourse  must 
be  impaired,  and  hence,  also,  its  effect.  But  if,  on 
the  other  hand,  a  preacher  as  he  advances  in  his 
sermon,  becoming  aware  of  a  defective  division, 
attempts  to  remedy  it  by  adding  other  heads  to 
embrace  the  materials  which  his  defective  divi- 
sion had  left  out,  he  will  be  very  apt  to  find  that, 
while  by  such  an  addition,  he  has  saved  these  ma- 


RULES    OF    THE    DIVISION.  173 

terials,  he  has  ruined  his  plan,  so  that  it  needs 
to  be  taken  in  pieces,  and  re-adjusted  in  order 
to  have  unity,  and  symmetry.  Hence  it  becomes 
very  important  that  a  division  should  be  made  in 
full  view  of  the  main  body  of  the  materials  which 
are  to  be  used  in  the  sermon. 

2.  A  division  should  embrace  no  more  materials 
than  are  necessary  to  a  proper  development  of  a 
subject.  Hence  a  division  should  be  made  to  in- 
clude only  the  materials  needed  to  sustain  that 
part  of  the  general  subject,  which  is  to  be  made 
the  topic  of  the  discourse.  A  division  should 
include  not  all  the  thoughts  which  cluster  around 
the  words  of  the  subject,  but  only  that  of  the 
proposition — the  particular  thought  which  is  to 
be  the  theme  of  the  sermon.  It  was  the  attempt 
to  exhaust  the  subject  in  all  its  relations,  that  led 
John  Howe  and  contemporaneous  divines  to  write 
such  interminable  sermons  on  a  single  text,  which 
exhausted,  at  once,  both  their  subject,  and  the 
patience  of  their  hearers.1 

3.  A  division  should  have  its  principal  heads 
co-ordinate.  They  all  should  be  of  equal  rank. 
Hence  no  one  should  be  contained  or  implied  in 
another.  It  would  be,  in  form,  a  violation  of  this 
rule  to  place  among  the  chief  divisions  a  head  rep- 
resenting a  genus,  and  another  a  species,  or  one 

1  John  Howe  has  fourteen  sermons  on  the  five  words,  "We  are 
saved  by  hope,"  Rom.  viii.  24. 


174  MANUAL    OF    PREACHING. 

a  species  and  another  an  individual.  If  for  good 
reasons  such  a  division  is  made,  each  head  should 
be  developed  only  so  far  as  it  differs  from  the 
others.  They  should  each  be  discussed  as  if  they 
were  co-ordinate. 

4.  The  rules  given  for  the  chief  divisions  are 
equally  applicable  to  the  divisions  (if  any)  of  each 
principal  head.  Each  division  then  becomes  the 
tli erne,  of  which  the  sub-divisions  are  the  main 
heads.  The  principles  which  have  been  laid  down, 
are  deemed  sufficient  guides  to  a  correct  division, 
but  it  may  be  well  to  add  another  virtually  in- 
cluded in  the  rules  already  given. 

5.  An  artificial  method  of  division  should  be 
avoided.  No  division  which  is  artificial  can  be  a 
proper  one  through  which  to  develop  a  subject, 
for  if  it  be  true  that  each  divine  thought  has  a 
form  of  its  own,  into  which  it  seeks  to  develop 
itself,  then  it  must  be  also  true,  that  no  form  of 
division  but  that  which  grows  naturally  out  of  a 
subject  is  a  good  one  by  means  of  which  to  de- 
velop it.  Hence  an  artificial  method  of  division 
hinders,  rather  than  promotes  a  good  development 
of  a  thought.  The  following  are  methods  of  di- 
vision most  likely  to  be  artificial,  though  far  from 
being  always  so. 

The  Scholastic  method  of  division  consists  of 
three  main  heads,  setting  forth  respectively  the 
nature  of  the  grammatical  subject,  of  the  gram- 


RULES    OF    THE    DIVISION.  175 

matical  predicate,  and  of  the  copula,  or  connec- 
tion of  the  two.  Thus  the  text,  1  John  v.  4, 
"  For  whatsoever  is  begotten  of  God  overcometh 
the  world,71  would  be  scholastically  divided  in  the 
following  manner:  I.  Who  are  they  that  are  "  born 
of  God"?  II.  What  is  meant  by  "overcoming 
the  world  "  ?  III.  Show  the  certainty  that  those 
who  are  born  of  God  will  overcome  the  world. 
So  also  in  a  discourse  founded  on  the  gospel  of 
John  i.  1,  "In  the  beginning  was  the  Word,"  the 
scholastic  division  would  be  this:  I.  The  nature 
of  "the  Word";  II.  The  nature  of  "the  begin- 
ning"; III.  Show  that  the  Word  was  in  the  be- 
ginning. Now  there  may  be  texts  which  require 
this  form  of  division — texts  difficult  of  explana- 
tion,— but  they  are  comparatively  few,  and  when 
this  form  is  not  required,  it  should  be  carefully 
avoided.  It  is  a  form  of  division  easily  made,  and 
one  is  apt  to  slide  into  it,  and  to  continue  in  it, 
unless  on  his  guard. 

The  Textual  method  of  division  is  suggested 
by  the  words  of  a  text.  In  the  textual  form  of 
division  there  is  usually  no  formal  proposition,  out 
of  which  the  division  proceeds,  as  in  the  topical 
discourse,  but  the  theme  is  introduced  in  several 
main  heads  which,  taken  together,  make  up 
the  general  subject.  Sometimes,  however,  the 
proposition  is  stated  as  formally  as  in  a  topical 
sermon,  but  develops  itself  through  divisions  sug- 


176  MANUAL    OF    PREACHING. 

gested  by  the  words  of  the  text.  Thus  Pres.  Ed- 
wards, in  a  discourse  on  Acts  xvii.  31,  "Because 
he  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  in  righteousness,  by  that  man 
whom  he  hath  ordained,"  announces  as  the  doc- 
trine of  the  text: — "There  is  a  day  coming  in 
which  there  will  be  a  general  righteous  judgment 
of  the  whole  world,  by  Jesus  Christ;"  which  he 
proceeds  to  develop  textually,  by  showing  that 
"  God  will  judge  the  world;  that  he  will  judge  it  on 
an  appointed  day;  that  he  will  judge  it  in  right- 
eousness; and  that  he  will  judge  it  by  the  Lord 
Jesus  Christ."1 

Frequently  textual  discourse  cannot  be  said  to 
have  strict  unity  of  subject,  but  approaches  more 
nearly  to  a  running  commentary  on  the  passage. 
The  texts  which  are  susceptible  of  this  method  of  di- 
vision are  numerous,  and  oftentimes  this  form  is  the 
best  which  can  be  found  through  which  to  develop  a 
subject.  But  since  the  textual  division  is  founded 
not  so  much  upon  the  thought,  as  upon  the  struc- 
ture which  contains  the  thought,  its  use  is  apt  to 
lead  one  into  a  superficial  or  fanciful  method  of 
division,  and  treatment  of  subject.  Thus  the  Rev. 
William  Arnot,  in  Sermon  X.  in  his  volume  of  ser- 
mons entitled,  "  The  Anchor  of  the  Soul,"  from  the 
text,  Ps.  xlviii.  3:  "  God  is  known  in  her  palaces  for 
a  refuge," — makes  the  following  fanciful  division: 

"  Edwards'  Works,  Vol.  IV.,  Ser.  8. 


EXTENT    OF    THE    DIVISION.  177 

"I.  God. 

"II.  God  is. 

"III.  God  is  known. 

"  IV.  God  is  known  in  her 

"  V.  God  is  known  in  her  palaces. 

"VI.  God  is  known  in  her  palaces  for  a  refuge." 

This  is  to  be  said  in  favor  of  the  textual  form, 
that  where  it  can  be  properly  employed,  it  is  a 
desirable  form  of  division  from  the  fact  of  being 
so  easily  remembered  by  the  people.  Thus  Mr. 
Arnot  gives  us  in  Sermon  VI.  of  his  volume,  a  fine 
example  of  a  natural  and  easily  remembered  text- 
ual division  of  Philippians  iv.  6:  "Be  careful  for 
nothing;  but  in  everything  by  prayer  and  supplica- 
tion, with  thanksgiving,  let  your  requests  be  made 
known  unto  God."     His  division  is  as  follows: 

"I.  Let  your  requests  be  made  known  unto  God. 

"II.  By  prayer  and  supplication  with  thanks- 
giving. 

"III.  In  everything." 

VII.  The  Extent  to  which  division  in  a  sermon 
should  be  carried,  must  be  determined  in  view  of 
the  subject,  the  audience,  and  the  occasion. 

1.  The  extent  of  division  as  limited  by  the 
subject.  The  more  difficult  a  subject,  the  more 
needful  is  an  extended  division.  For  division,  as 
has  been  shown,  assists  the  hearer  to  apprehend 
the  thought  of  a  discourse.  Hence  a  doctrinal 
sermon  generally  requires  a  minute  division.     For 


178  MANUAL    OF    PREACHING. 

example,  the  doctrine  of  election  conld  not  be 
thoroughly  discussed  in  any  other  manner;  and 
the  same  might  be  said  of  all  truths  which  require 
for  their  elucidation  minute  distinctions.  Hence 
also  preceptive  discourses  do  not  generally  need  a 
minute  division.  A  sermon  inculcating  the  duty 
of  repentance,  of  prayer,  of  temperance,  and  the 
like,  does  hot  call  for  a  very  full  division. 

2.  The  extent  of  division  as  limited  by  the  audi- 
ence. The  more  uneducated  an  audience,  the  more 
needful  is  a  brief  division.  While  a  well-constructed 
division,  if  composed  of  few  heads,  would  aid  such 
an  audience  to  get  at  the  thought,  an  extended  divi- 
sion, by  distracting  the  mind  with  many  particulars, 
would  tend  to  defeat  this  end.  Hence  an  extended 
division,  which  might  be  of  much  service  to  a  highly 
intelligent  audience,  would  be  injurious  to  one 
made  up  of  illiterate  persons. 

3.  The  extent  of  division  as  limited  by  the  oc- 
casion. Often  the  occasion  itself  determines  the 
extent  to  which  a  division  should  be  carried,  by 
determining  the  extent  of  the  development  of  a  sub- 
ject. There  are  occasions  which  give  great  lati- 
tude of  development  to  a  subject,  and  so  permit, 
and  often  require,  an  ample  division;  there  are 
other  occasions  which  furnish  a  very  limited  time 
for  the  discussion,  and  hence  do  not  permit  an  ex- 
tended division.  A  general  rule  comprising  the  re- 
sults which  have  been  reached  may  be  thus  stated. 


ORDER    OF    THE    DIVISION.  179 

A  division  should  comprise  as  few  heads  as  the  sub- 
ject, the  audience,  and  the  occasion  will  permit. 

VIII.  The  Order  of  the  division. 

Especial  reference  is  now  had  to  the  order  of 
arranging  the  main  heads  of  division,  though  the 
same  order  will  apply  in  most  cases,  to  the  arrange- 
ment of  sub-divisions,  if  any.  There  are  different 
principles  of  arrangement,  the  chief  of  which  I 
purpose  now  simply  to  indicate. 

1 .  The  order  of  causal  succession.  For  example, 
in  a  discourse  founded  on  the  Epistle  of  James,  i.  15: 
"  Then  the  lust,  when  it  hath  conceived,  beareth  sin: 
and  the  sin,  when  it  is  fullgrown,  bringeth  forth 
death,"  one  would  naturally  speak,  in  order,  of  lust 
as  causing  sin,  and  then  of  sin  as  producing  death. 

2.  The  order  of  logical  succession.  This  is  an 
arrangement  of  the  parts  of  a  division  according  to 
their  logical  dependence,  and  with  the  view  to  con- 
vince the  understanding. 

3.  The  order  of  rhetorical  succession.  This  is 
an  arrangement  of  the  parts  of  a  division  according 
to  their  rhetorical  dependence,  mainly  with  the 
view  to  affect  the  heart,  and  the  will. 

A  fine  example  of  this  order  of  division  is  seen 
*n  a  sermon  by  President  Woolsey  on  "The  Self- 
Propagating  Power  of  Sin,"  from  the  text,  Prov. 
v.  22,  "His  own  iniquities  shall  take  the  wicked 
himself,  and  he  shall  be  holden  with  the  cords  of 
his  sins;"  in  which  are  successively  set  forth,  the  di- 


180  MANUAL    OF    PREACHING. 

rect  power  of  sin  to  propagate  itself  in  the  individ- 
ual soul;  its  tendency  to  produce  moral  blindness; 
to  benumb  and  root  out  the  sensibilities;  to  cripple 
the  power  of  the  will  to  undertake  a  reform;  and  to 
propagate  itself  by  means  of  the  tendency  of  men 
to  associate  with  persons  of  like  character,  and 
to  avoid  the  company  of  persons  of  an  opposite 
character.1 

4.  The  order  of  importance.  For  example,  in 
a  discourse  on  temperance,  from  the  text,  2  Peter 
i.  6,  "  And  to  knowledge  temperance,"  I  should 
naturally  speak  of  the  effect  of  temperance,  first  on 
the  body,  and' then  on  the  soul. 

5.  The  order  of  genus  and  species.  This  method 
of  division,  though  faulty  in  form,  is  allowable 
when  the  heads  are  so  discussed  that  the  develop- 
ment of  one  does  not  include  that  of  another.  For 
example,  Dr.  Thomas  Guthrie,  in  discoursing  on 
Col.  i.  12: — "Giving  thanks  unto  the  Father,  which 
hath  made  us  meet  to  be  partakers  of  the  inheritance 
of  the  saints  in  light;"  makes  the  following  division: 

"  I.  Heaven  is  an  inheritance. 

"  II.  Heaven  is  a  heritage  of  free  grace. 

11  III.  The  heirs  of  heaven  require  to  be  made 
meet  for  the  inheritance. 

"  IV.  As  heaven  is  the  gift  of  God,  our  meet- 
ness  for  it  is  the  work  of  God."2     Here  we  have  a 

1  "The  Eeligion  of  the  Present,  and  of  the  Future,"  Ser.  V. 

2  "  Christ  and  the  Inheritance  of  the  Saints,"  Ser.  I. 


ORDER    OF    THE    DIVISION.  181 

constant  descent  from  genus  to  species,  which  will 
become  more  apparent,  if  we  reduce  these  heads  to 
a  more  simple  and  uniform  statement,  thus; — 

"  I.  Heaven  is  an  inheritance. 

"  II.  Heaven  is  a  free  inheritance.. 

"  III.  Heaven  is  a  free  inheritance  for  those 
made  meet  for  it.  •» 

"  IV.  Heaven  is  a  free  inheritance  for  those 
made  meet  for  it  by  the  grace  of  God." 

But  while  this  division  transgresses  the  rule 
in  form,  it  conforms  to  it  in  reality,  for  each 
head  is  so  developed  as  not  to  intrude  on  its 
neighbors. 

6.  The  order  of  time. 

7.  The  order  of  place,  either  of  approach,  or 
departure. 

Thus  Robert  Hall,  in  his  celebrated  sermon 
entitled,  "Reflections  on  War,"  from  the  text, 
Ps.  xlvi.  8,  9,  "  Come,  behold  the  works  of  the 
Lord,  what  desolations  he  hath  made  in  the  earth," 
in  which  he  considers  war  in  two  aspects, — as  a 
source  of  misery,  and  as  a  source  of  crimes — thus 
brings  forward  the  various  points  to  illustrate  the 
first  division  of  his  theme, — viz.,  war  as  a  source  of 
misery, — following  the  order  of  departure,  though 
not  stating  the  points  formally. 

War  is  a  source  of  misery. — 

(1.)  To  those  who  unprepared  perish  in  battle. 

(2.)  To  those  left  to  die  a  lingering  death. 


182  MANUAL    OF    PREACHING. 

(3.)  To  the  inhabitants  of  those  parts  of  the  hos- 
tile countries,  which  are  the  scene  of  hostilities. 

(4.)  To  the  inhabitants  of  those  parts  of  the  hos- 
tile countries  which  are  removed  from  the  scene  of 
hostilities. 

(5.)  To  the  inhabitants  of  those  countries  not 
engaged  in  the  war.1 

The  above  are  the  chief  methods  of  arranging 
the  heads  of  the  division.  Which  order  a  preacher 
should  select,  will  of  course  depend  on  the  nature 
of  his  theme. 

IX.  The  Announcement  of  the  division. 

1 .  The  prominence  of  the  announcement.  The 
general  principle  is,  that  the  more  abstruse  a  sub- 
ject is,  the  more  need  there  is  of  a  prominent 
announcement  of  the  division.  It  is  often  well, 
also,  in  discourses  on  difficult  themes,  to  give 
immediately  after  the  statement  of  the  subject, 
the  main  divisions  which  you  intend  to  develop. 
This  gives  to  the  hearer  a  general  view  of  the 
road  along  which  he  is  to  be  conducted,  so  that 
he  will  see  the  direction  in  which  he  is  going, 
and  will  be  put  at  his  ease,  while  at  the  same 
time  his  curiosity  to  inspect  the  scenery  along 
the  road  will  be  in  no  wise  abated.  In  such  case, 
however,  the  chief  divisions  should  not  be  numeri- 
cally given.  It  is  well  in  like  manner  to  recapitu- 
late the  chief  divisions  at  the  close  of  the  devel- 

'  Hall's  Works,  Vol.  I.,  p.  59. 


ANNOUNCEMENT    OF    THE    DIVISION.  183 

opment  whenever  the  effect  of  the  sermon  would 
be  promoted  by  such  recapitulation.  But  there 
are  many  topics  of  which  the  pulpit  treats,  which 
do  not  require  so  prominent  and  formal  a  division 
for  their  proper  development.  Such  are  biograph- 
ical, historical,  and  illustrative  discourses  generally. 
One's  own  judgment  must  in  each  instance  deter- 
mine the  degree  of  prominence  which  he  should 
give  to  his  division. 

2.  The  form  of  the  announcement. 

The  chief  heads  of  division  should  be  announced: 

(1.)  In  exact  language.  The  naked  thought, 
and  nothing  more,  should  be  set  forth. 

(2.)  In  clear  language.  The  expression  should 
be  so  transparent  that  the  thought  it  contains  shall 
alone  be  visible.  Hence  there  should  be  no  double 
expressions,  no  explanatory  words  thrown  in. 

(3.)  In  concise  language.  This  is  all-important, 
for  without  conciseness  the  chief  object  of  the  state- 
ment of  the  heads  in  a  discourse  will  be  defeated. 

(4.)  In  similar  language.  Similarity  in  the  ex- 
pression of  the  heads  is  of  great  importance,  since 
it  greatly  assists  the  hearer  both  to  keep  the 
course  of  thought  in  mind  during  the  delivery 
of  the  discourse,  and  to  retain  it  long  afterward. 
Indeed,  unless  the  main  heads  of  division  be  ex- 
pressed in  concise  and  similar  terms,  they  will  be 
of  very  little  advantage  to  the  hearer.  There 
should  be,   therefore,   no    attempt   at   variety  of 


184  MANUAL    OF    PREACHING. 

expression  in  the  statement  of  the  main  heads 
of  a  formally  announced  division.  The  aim  should 
be  to  get  the  best  possible  form  of  statement,  and 
then,  so  far  as  good  taste  will  permit,  to  run  all  the 
parts  into  the  same  mould.  Yet  it  is  far  better 
to  express  the  sense  correctly,  than  to  give  all 
the  heads  similarity  of  structure.  Do  not  sacrifice 
perspicuity  and  conciseness  of  expression  to  simi- 
larity of  statement,  but  endeavor  to  combine  the 
three.  Robert  Hall,  in  his  sermon  on  "The  Spirit- 
uality of  the  Divine  Nature,"1  in  the  statement 
of  his  main  divisions,  furnishes  an  example  of  some 
of  the  defects  to  which  I  have  adverted.  The  text 
is,  Isaiah  xxxi.  3,  "The  Egyptians  are  men,  and 
not  God;  and  their  horses,  flesh,  and  not  spirit." 
The  following  are  his  principal  heads. — 

"I.  The  spirituality  of  the  Deity  is  intimately 
connected  with  the  possession  of  that  infinite,  un- 
limited power  which  renders  him  the  proper  object 
of  entire  confidence. 

"II.  The  spirituality  of  God  stands  in  close  and 
intimate  connection  with  his  invisibility,  or  that 
property  by  which  he  is  completely  removed  from 
the  notice  of  our  senses,  especially  that  of  sight. 

"  III.  That  God  is  a  spirit  and  not  flesh,  is  inti- 
mately connected  with  his  immensity  and  omni- 
presence, or  the  capacity  of  being  present  in  all 
parts  of  his  creation. 

'  Vol.  III.,  p.  295. 


ANNOUNCEMENT    OF    THE    DIVISION.  185 

"IV.  Because  God  is  a  spirit  and  not  flesh,  lie 
is  possessed  of  infinite  wisdom  and  intelligence. 

"V.  The  doctrine  of  the  spirituality  of  the  divine 
nature  establishes  a  most  intimate  relation  between 
him  and  all  his  intelligent  creatures. 

"VI.  The  spirituality  of  the  divine  nature  ren- 
ders him  capable  of  the  exalted  prerogative  of 
being  the  satisfying  portion,  the  supreme  good  of 
all  intelligent  beings." 

It  ought,  however,  to  be  said  that  this  sermon 
is  printed  from  the  full  notes  of  another,  and  that 
the  plan  of  it,  as  left  among  the  papers  of  its  dis- 
tinguished author,  remedy,  in  part,  these  defects. 

(5.)  With  an  introduction.  This  assumes  a  great 
variety  of  forms.  Often  it  appears  only  as  a  car- 
dinal number  expressed  by  a  Roman  numeral,  as 
is  sometimes  seen  in  printed  sermons,  but  more 
frequently  with  the  additional  expression  of  the 
numeral  in  words.  It  is  itself  often  introduced  by 
some  remark,  frequently  by  a  recapitulation  of 
previous  heads  of  division.  Often  the  numeral  in 
whatever  form  disappears;  and  the  chief  divisions 
are  marked  without  them,  in  a  numberless  variety 
of  ways;  and  this  is  the  prevailing,  and  perhaps  the 
better  form,  except  in  the  discussion  of  difficult 
themes.  Great  skill  is  needed  to  make  an  easy 
and  graceful  transition  from  one  head  to  another, 
so  that  both  the  thought  and  the  feeling  of  the 
hearer  shall  pass  unchecked  through  all  the  parts 


186  MANUAL    OF    PREACHING. 

of  the  development.  But  whatever  be  the  form 
in  which  the  chief  heads  of  a  division  are  announced, 
it  should  be  a  form  which  indicates  to  the  audience 
that  they  are  the  main  heads,  or  thoughts,  of  the 
sermon.  This  can  be  sometimes  effected  simply 
by  pausing  before  the  announcement  of  the  head, 
or  by  placing  on  it  an  unusual  emphasis. 

It  is  proper  to  remark,  in  passing,  that  what 
has  here  been  said  of  the  form  appropriate  to  the 
announcement  of  the  main  divisions,  applies  in  gen- 
eral to  the  statement  of  the  sub-divisions.  When 
designated  by  a  numeral,  the  Arabic  should  be 
used,  and  its  expression  in  words  should  differ  from 
that  of  the  Roman  numeral  indicating  a  main  head. 


LECTURE   XII. 

THE  DEVELOPMENT— DEFINITION— GENERIC  FORM— SPECIFIC  FORMS. 

I.  The  Development  in  a  sermon  is  that  part 
of  it  by  which  the  thought  contained  in  the  Division 
is  unfolded.  Were  the  illustration  used  to  repre- 
sent, though  imperfectly,  the  ideal  of  a  sermon, 
continued,  the  development  in  a  discourse  would 
correspond  to  the  foliage  in  a  tree.  It  is  the  full 
unfolding  of  the  thought  wrapt  up  in  each  of  the 
separate  heads  of  the  discourse. 

II.  The  Generic  form  of  the  development. 
There  is  a  form  which  is  common  to  every  good 
development  of  a  subject.  Its  qualities — aside 
from  those  which  pertain  to  style,  not  now  under 
discussion  —  are  unity,  completeness,  symmetry, 
brevity,  and  order. 

1.  Unity.  This  relates  to  the  unity  of  the  de- 
velopment both  of  each  main  head  of  the  division, 
and  of  the  whole  division. 

(1.)  The  unity  of  the  development  of  each  main 


188  MANUAL    OF    PREACHING. 

head  of  division.  In  unfolding  the  thought  con- 
tained in  each  chief  head  of  division,  one  should 
for  the  time  regard  that  head  as  the  subject  of  his 
discourse,  the  main  proposition  to  be  proved  or 
illustrated.  He  should,  so  far  as  the  development 
itself  is  concerned,  forget  every  other  part  of  the 
sermon,  and  give  himself  wholly  to  the  elucidation 
of  the  thought  contained  in  that  single  head.  To 
this  development  he  should  endeavor  to  give  both 
logical  and  rhetorical  unity. 

Logical  unity  in  the  development  of  a  chief 
head  of  the  division  forbids, 

(a.)  An  isolated  thought.  No  thought  em- 
ployed in  the  development  should  be  disconnected, 
but  each  should  be  joined  to  its  neighbor  by  the 
bands  of  a  remorseless  logic. 

Logical  unity  in  the  development  of  a  main 
head  of  the  division  also  forbids, 

(b.)  An  irrelevant  thought.  There  should  be 
admitted  no  thought  which  does  not  grow  directly 
out  of  the  part  developed.  Ideally,  the  develop- 
ment of  each  main  head  of  the  division  is  simply  a 
growth,  containing  within  itself  nothing  which  did 
not  have  its  germ  in  the  branch.  To  attain  such 
relevancy  is,  perhaps,  the  most  difficult  thing  to 
be  achieved  in  the  composition'  of  a  discourse.  Its 
attainment  requires  such  ample  knowledge  of  the 
subject,  such  control  and  concentration  of  one's 
thoughts,  such  indifference  to  everything  else,  but 


GENERIC  FORM  OF  THE  DEVELOPMENT.    189 

the  clear  and  logical  development  of  the  thought, 
that  failure  is  more  apt  to  be  found  here,  than  in 
any  other  part  of  a  discourse.  A  common  form 
of  failure  is  the  introduction  of  a  thought  into  the 
development  of  one  head,  which  properly  belongs 
to  another. 

Rhetorical  unity  in  the  development  of  each  of 
the  principal  heads  of  the  division,  requires, 

(a.)  Unity  of  design.  Not  only  should  there 
be  in  the  development  of  each  head,  no  isolated  or 
irrelevant  thought,  but  also  the  thoughts  should, 
like  rays  of  light  passing  through  a  convex  lens, 
converge  to  a  single  point,  contribute  to  a  single  ef- 
fect. Throughout  the  entire  process,  the  end  should 
be  kept  distinctly  in  view,  and  should  give  law  to 
the  development.  Every  argument  and  illustration 
should  directly  tend  to  this  one  result. 

(b.)  Unity  of  style.  Whatever  be  the  nature 
of  the  thought  to  be  developed,  it  is  evident  that 
good  taste  requires  that  it  be  exhibited  in  a  uniform 
garb,  that  it  be  not  arrayed  in  "  a  coat  of  many 
colors."  Whatever  be  the  dress,  it  should  be 
simple,  and  adapted  to  the  thought  so  as  to  set  it 
forth  to  the  best  advantage,  just  as  some  color  of 
dress  is  selected  in  order  best  to  exhibit  a  particular 
type  of  beauty. 

(c.)  Unity  of  illustration.  There  should  be  no 
incongruity  of  illustration,  no  figure  at  variance 
with  its  neighbor,  no  heterogeneous  gathering  of 


]90  MANUAL    OF    PREACHING. 

illustrations  within  the  development  of  a  head  of 
the  division,  as  of  animals  within  the  ark.  What- 
ever be  the  type  of  illustration  which  the  unfolding 
of  a  head  of  the  division  may  require,  whether 
simple,  or  bold  and  elevated,  it  should  be  through- 
out of  the  same  general  character. 

(2.)  The  unity  of  the  development  of  the  whole 
division.  This  also  may  be  noticed  in  the  two  as- 
pects of  logical  and  rhetorical  unity. 

As  regards  logical  unity,  it  is  sufficient  to  re- 
mark that  if  the  several  main  heads  of  division  shall 
have  been  developed  in  conformity  with  the  rules 
already  given,  then,  unless  there  be  a  logical  defect 
in  the  plan  itself,  the  whole  development  will  have 
logical  unity.  Hence  the  point  here  made  is  not 
strictly  necessary,  yet  it  is  of  such  importance  as 
to  authorize  a  reference  to  it.  The  several  de- 
velopments of  the  main  heads,  should,  when 
brought  together,  form,  like  the  various  members 
and  parts  of  the  human  body,  one  perfect  whole. 
There  should  be  no  superfluous  member,  no  part 
that  is  not  needed  to  fill  out  and  perfect  the  de- 
velopment of  the  subject.  The  several  develop- 
ments, also,  should  be  so  arranged,  that  each  shall 
assist  the  others,  and  all  contribute  to  one  logical 
result. 

The  rhetorical  unity  in  the  development  of  the 
whole  division  requires, 

(a.)  Unity  of  design.     The  ideal  topical  sermon, 


GENERIC  FORM  OF  THE  DEVELOPMENT.    191 

as  before  remarked,  begins  and  ends  in  unity. 
Unity  presides  over  its  origin,  its  movement,  and 
its  aim.  It  comes  forth  from  one  thought,  one 
proposition,  and  goes  right  on  to  the  attainment 
of  one  object — the  production  of  action.  At  every 
point  in  the  development  this  end  is  in  view,  caus- 
ing all  the  materials  to  fall  into  proper  order,  and 
making  all  converge  to  one  result. 

(b.)  Unity  of  style.  Although  in  the  develop- 
ment of  the  different  heads  of  the  division  con- 
siderable variety  in  style  is  allowable  in  order 
to  develop  properly  the  different  thoughts,  yet 
throughout  the  discourse  there  should  be  homo- 
geneity of  style.  The  same  general  characteristics 
of  expression  should  prevail. 

(c.)  Unity  of  illustration.  There  may  properly 
be  in  the  sermon  a  greater  latitude  of  illustration 
than  in  the  development  of  a  single  head  of  it, 
and  yet  there  should  be  throughout  the  entire  dis- 
course a  certain  congeniality  of  illustration.  The 
nature  of  the  theme,  and  the  character  of  the 
audience,  should  largely  determine  the  kind  of 
illustrations  to  be  used. 

2.  A  second  quality  common  to  every  good 
development  in  a  sermon  is  completeness.  This 
requires, 

(1.)  Completeness  in  the  development  of  each 
head  of  the  division.  The  whole  thought  which 
lies  in  the  part  should  be  set  forth,  if  by  argu- 


192  MANUAL    OF    PREACHING. 

ment,  the  argument  should  not  stop  short  of  con- 
clusiveness, if  by  illustration,  the  illustration 
should  make  it  luminous.  Incompleteness  in  the 
development  often  results, 

(a.)  From  want  of  knowledge  on  the  subject. 
This  is  the  most  fruitful  cause  of  want  of  com- 
pleteness in  the  development.  Evidently  one 
cannot  make  a  thought  luminous  to  another, 
unless  he  clearly  see  it  himself. 

(b.)  From  want  of  time.  It  often  happens 
that  so  much  time  has  been  taken  in  developing 
the  first  head  or  two  of  the  sermon,  that  little 
time  is  left  in  which  to  unfold  the  remaining  heads. 
This  is  a  very  common  fault.  In  such  case  the 
sermon  resembles  a  boy's  top,  large  at  the  be- 
ginning but  dwindling  off  amazingly  toward  the 
end. 

(2.)  Completeness  in  the  development  of  the 
whole  divis'on.  If  each  head  shall  have  been 
fully  unfolded,  the  only  incompleteness  which  can 
exist  in  the  entire  development  will  be  found  at 
the  points  where  these  developments  are  united. 
Hence  great  care  should  be  taken  to  join  these  de- 
velopments together  skillfully.  Were  the  differ- 
ent members  of  the  body  never  so  perfect,  yet  if 
they  were  put  together  without  proper  joints — 
if  one  part  were  not  exactly  fitted  to  the  others, 
— there  would  be  "  a  schism  in  the  body,"  and  it 
would  lack  the  grace  of  perfection.     So  the  differ- 


GENERIC  FORM  OF  THE  DEVELOPMENT.    193 

ent  parts  of  a  discourse  should  not  merely  be  put 
together,  each  in  its  proper  place,  but  each  part 
should  be  gracefully  united  to  its  fellow,  so  that 
the  several  developments  shall  together  form  one 
compact  development.  Much  skill  is  often  re- 
quired to  perfect  this  union  of  developments  in  a 
sermon,  but  labor  here  is  well  spent. 

3.  A  third  quality  in  every  good  development 
of  a  sermon  is  symmetry.  Each  chief  head  of  the 
division,  when  developed,  should  form  such  part 
of  the  sermon,  as  its  importance  demands.  Hence 
it  would  be  manifestly  improper  to  make  each  of 
the  developments  of  the  various  main  heads  of  a 
discourse  occupy  an  equal  space  in  it.  A  fruitful 
cause  of  unsymmetrical  sermons  is  an  unnecessary 
expansion  of  a  favorite  head  of  the  division.  The 
preacher  is  thus  compelled  to  abridge  the  develop- 
ment of  the  other  heads  of  the  discourse  so  that, 
if  these  parts  are  complete  in  their  development, 
yet  they  are  not  unfolded  with  sufficient  fulness 
to  be  in  keeping  with  the  other  part. 

4.  A  fourth  characteristic  of  every  good  de- 
velopment of  a  sermon  is  brevity.  The  following 
points  should  be  noted: 

(1.)  The  brevity  of  the  development,  whether 
of  the  whole  subject,  or  of  one  of  its  divisions, 
must  be  largely  determined  by  the  intellectual 
character  of  an  audience.  With  a  given  theme, 
the  more  intelligent  an  audience,  the  more   able 


194  MANUAL    OF    PREACHING. 

to  grasp  thought,  to  apprehend  argument,  and  to 
see  the  practical  bearing  of  a  truth,  the  less  need 
there  is  of  prolixity  of  development.  On  the 
other  hand,  an  audience  composed  largely  of 
those  unaccustomed  to  consecutive  thinking,  and 
slow  of  apprehension,  needs  to  have  a  truth  set 
forth  with  much  fulness  of  outline,  and  variety  of 
illustration,  in  order  clearly  to  see  the  truth  and  to 
feel  its  power. 

(2.)  The  brevity  of  the  development  should  not 
become  so  excessive  as  to  make  the  sermon  appear 
synoptical.  It  should  never  conflict  with  the  com- 
pleteness and  the  symmetry  of  a  discourse.  How- 
ever brief  the  discussion,  it  should  be  such  as  to 
allow  each  head  of  the  division  to  be  developed 
with  completeness,  and  the  whole  division  with 
symmetry. 

(3.)  The  brevity  of  the  whole  development 
should  be  such  as  to  bring  the  sermon  within 
reasonable  length.  The  length  proper  to  a  ser- 
mon should,  of  course,  be  determined  by  the  na- 
ture of  the  subject,  the  intellectual  character  of 
the  audience,  and  the  occasion,  yet  it  is,  perhaps, 
within  the  truth  to  say  that  a  majority  of  preachers 
are  more  apt  to  err  on  the  side  of  too  great 
length,  than  of  too  great  brevity.  It  is  a  great 
art  to  develop  a  subject  without  waste  of  words, 
and  to  know  when  to  stop. 

5.  A  fifth  quality  of  a  good  development  of.  a 


SPECIFIC    FORMS    OF    THE    DEVELOPMENT.         195 

sermon  is  order.  The  several  developments  of 
the  chief  heads  of  division  should  be  so  disposed 
that  each  shall  aid  the  progress  of  the  develop- 
ment. There  should  be  uninterrupted  progress 
of  thought  from  the  beginning  to  the  end  of  the 
sermon.  The  entire  development  should  be  like 
a  noble  river  flowing  on  ever  widening  and  deep- 
ening toward  its  mouth.  There  should  be  no  bar- 
rier athwart  its  progress,  no  dam  over  which  it 
must  leap,  no  lake  in  which  it  shall  tarry,  but  it 
should  move  onward  with  ever  increasing  speed 
and  power,  until,  in  the  fulness  of  its  might,  it 
shall  pour  logic  into  rhetoric — conviction  into 
persuasion. 

III.  The  Specific  forms  of  the  development. 

We  have  now  reached  a  point  in  the  analysis  of 
a  sermon  at  which  we  are  best  prepared  to  decide 
on  the  proper  classification  of  sacred  discourses. 
Hence,  before  entering  on  a  discussion  of  the  vari- 
ous forms  of  the  development,  let  us  notice  briefly, 

1.  The  different  classifications  of  sermons,  and 
the  grounds  of  such  classifications. 

Although  writers  on  Homiletics  have  made 
numerous  classifications  of  sermons,  yet  these  are 
reducible  to  four,  having  their  ground  respectively 
in  the  hearer,  the  text,  the  design,  and  the  subject. 

(1.)  The  classifications  which  have  their  ground 
in  the  hearer. 

(a.)  In  the  mental  faculty  addressed.     "  Every 


196  MANUAL    OF    PREACHING. 

discourse,"  says  Dr.  George  Campbell,  "is  ad- 
dressed either  to  the  understanding  of  the  hearers, 
to  their  imagination,  to  their  passions,  or  to  their 
will."  If  its  aim  be  to  enlighten  the  understanding 
either  by  explaining  or  proving  the  subject,  it  falls 
into  the  explanatory  class;  if  to  please  the  imagi- 
nation, into  the  commendatory,  if  to  move  the  pas- 
sions, into  the  pathetic,  and  if  to  influence  the  will, 
into  the  persuasive  class.  Thus  he  makes  four 
classes; — the  Explanatory  and  Controversial  (which 
are  in  one  class),  the  Commendatory,  the  Pathetic, 
and  the  Persuasive.1 

(b.)  In  the  ethical  idea  addressed.  According 
to  Dr.  Francis  Theremin,  there  are  in  man  three 
ethical  ideas — the  idea  of  duty,  of  virtue,  and  of 
happiness — to  one  or  more  of  which  every  dis- 
course is  addressed.  If  the  appeal  be  made  to 
one's  idea  of  duty,  the  discourse  corresponds  to 
the  Judicial  oration  of  Aristotle,  if  to  the  idea  of 
happiness,  to  the  Deliberative,  and  if  to  that  of 
virtue,  to  the  Demonstrative.  Hence,  Theremin's 
classification  is  Aristotle's,  but  its  ground  is  not, 
like  his,  the  state  of  the  hearer,  but  the  ethical 
idea  addressed.2 

(2.)  The  classifications  which  have  their  ground 
in  the  text. 

'  Campbell's   "  Lectures  on  Systematic  Theology  and  Pulpit  Elo- 
quence," Lee.  V. 

2  Theremin's  Rhetoric,  Chap.  VII. 


SPECIFIC    FORMS    OF    THE    DEVELOPMENT.         197 

"  The  three  most  generic  species  of  sermons," 
says  Prof.  W.  G.  T.  Shedd,  "  are  the  Topical,  the 
Textual,  and  the  Expository,''  —  a  classification 
which  has  its  ground  in  the  manner  of  treating 
the  text.1 

On  the  same  principle,  also,  Gresley  and  Ripley 
divide  all  sermons  into  two  classes; — text-sermons 
and  subject-sermons. 

(3.)  The  classification  which  has  its  ground  in 
the  design  of  the  preacher. 

All  sermons  are  divided  by  Dr.  Daniel  P.  Kidder 
into  five  classes — Expository,  Hortatory,  Doctrinal, 
Practical,  and  Miscellaneous  or  Occasional.  The 
ground  of  this  classification  is  the  governing  de- 
sign of  the  preacher.2  In  passing,  it  may  be 
proper  to  notice  the  defective  character  of  this 
classification  in  having  a  miscellaneous,  or  occa- 
sional class.  Such  a  division  of  sermons  is  as  un- 
philosophical  as  would  be  a  similar  distribution  of 
the  various  kinds  of  apples,  were  one  to  attempt 
an  exhaustive  classification  of  them  by  making 
classes  of  Pippins.  Russets,  Baldwins,  and  so  on, 
and  then  adding  a  class  to  embrace  miscellaneous 
and  stray  apples. 

(4.)  The  classifications  which  have  their  ground 
in  the  subject. 

(a.)  In  the  nature  of  the  subject.  All  sermons 
are    divided   by   Dr.    Ebenezer   Porter   into   four 

1  Shedd's  Homiletics,  p.  144.       2  Kidder's  Homiletics,  Chap.  XI. 


198  MANUAL    OF    PREACHING. 

classes: — Doctrinal,  Ethical,  Historical,  and  Hor- 
tatory. The  ground  of  this  classification  is  the 
nature  of  the  subject.1  Professor  Vinet  makes 
substantially  the  same  classification  as  Dr.  Porter, 
though  stated  somewhat  differently,  and  he  makes 
the  division  upon  the  same  principle.  According 
to  Vinet,  all  sermons  may  be  arranged  in  five 
classes,  viz.,  discourses  on  dogmatic,  moral,  and 
historical  subjects,  and  on  those  drawn  from  nature, 
and  from  man.2 

(b.)  In  the  method  of  treating  the  subject.  Dr. 
Henry  Smith,  in  his  lectures  not  yet  published, 
distributes  all  sermons  into  five  classes — Explana- 
tory, Argumentative,  Expository,  Descriptive,  and 
Hortatory.  The  ground  of  this  classification  is  the 
method  of  treating  the  subject. 

Professor  Austin  Phelps  makes  substantially  the 
same  classification  as  Dr.  Smith,  and  bases  it  upon 
the  same  ground,  but  reduces  the  five  classes  to 
four,  by  placing  Expository  discourses  in  the  class 
of  Explanatory.  Thus  he  makes  the  Explanatory, 
Illustrative,  Argumentative,  and  Persuasive.3 

It  would  seem  that  a  classification  of  discourses 
should  not  be  made  to  depend  on  any  external  con- 
dition of  a  hearer,  or  upon  anything  within  a  hearer, 
whether  faculty  or  idea.     These  are  extrinsic  to  a 

1  Porter's  Homiletics,  Lee.  V. 

2  Vinet's  Homiletics,  Part  I.,  Chap.  2. 

3  Phelps'  "Theory  of  Preaching,"  p.  34. 


SPECIFIC    FORMS    OF    THE    DEVELOPMENT.        199 

sermon,  and  form  no  part  of  its  qualities.  The 
same  might  be  said  of  the  design  of  the  preacher. 
It  is  entirely  outside  of  his  sermon,  and  forms  no 
characteristic  of  it.  Besides,  it  is  not  always  true 
that  the  design  of  a  preacher  to  produce  a  certain 
kind  of  discourse,  always  results  as  he  anticipated. 
The  ground  of  classification,  then,  should  be  found 
in  discourses  themselves,  and  not  in  any  intention 
on  the  part  of  those  who  produced  them.  Nor 
does  the  manner  of  treating  a  text — whether  top- 
ically, or  textually — furnish  a  sufficient  ground  of 
classification,  for  this  is  nothing  more  than  merely 
a  difference  in  the  statement  and  division  of  a 
theme. — Nor,  again,  do  the  various  subjects  of 
sermons  seem  to  furnish  a  proper  ground  for  their 
classification,  since  the  same  subject  may  oftentimes 
be  properly  set  forth  in  different  ways,  by  explana- 
tion, by  argumentation,  and  the  like. 

The  most  natural,  simple,  and  convenient  clas- 
sification of  sermons  seems  to  be  that  which  has 
its  ground  in  the  method  of  treating  the  subject, 
and  so  in  the  form  of  the  development.  Thus  we 
have  three  general  classes — the  Explanatory,  the 
Argumentative,  and  the  Persuasive. 

The  explanatory  discourse  is  that  in  which  the 
theme  is  developed  chiefly  by  explanation.  The 
argumentative  discourse  is  that  in  which  the  subject 
is  developed  chiefly  by  argumentation.  The  per- 
suasive discourse  is  that  in  which  the  subject  is 


200  MANUAL   OP   PREACHING. 

developed  chiefly  by  the  persuasive  process.  This 
classification,  though  made  to  depend  on  the  form 
of  the  development,  yet  corresponds  precisely  to 
the  three  objects  for  which  all  discourses  are 
made,  viz.,  to  instruct,  to  convince  or  confirm,  and 
to  move  the  will.  Before  entering  on  a  discussion 
of  these  three  forms  of  development,  it  may  be 
proper  to  remark,  that  as  I  shall  not  hereafter 
treat  separately  of  the  three  classes  of  sermons  rep- 
resented by  these  three  forms  of  development, 
I  shall  take  the  liberty  occasionally  of  going  out- 
side of  what  strictly  pertains  to  the  discussion  in 
hand,  in  order  to  notice  in  other  parts  of  a  sermon, 
what  may  be  needed  to  a  better  understanding  of 
the  matter  under  consideration. 


LECTURE    XIII. 

THE  EXPOSITORY  DEVELOPMENT— DESIGN— ADVANTAGES— RULES. 

2.  The  general  explanatory  development  in- 
cludes two  forms — the  expository  and  the  illustra- 
tive. It  aims  to  instruct  the  hearer  by  the  two 
methods  indicated.  Let  us  notice  these  in  their 
order. 

A.  The  expository  development  aims  to  instruct 
the  hearer  by  unfolding  to  him  the  meaning  either  of 
a  connected  portion  of  Scripture,  or  of  a  doctrine, 
or  precept.  The  part  selected  often  contains  sev- 
eral verses.  If  only  a  running  commentary  be  made 
on  the  verses,  it  is  commonly  termed  a  lecture,  but 
if  the  passage  contains  unity  of  thought,  and  the 
object  be  to  unfold  this  thought  in  its  unity,  the 
discourse  is  called  an  exposition.  Let  us  look  at 
some  of  the  advantages  of  this  form  of  develop- 
ment both  to  preacher  and  hearer. 

(1.)  The  advantages  to  a  preacher. 

(a.)  The  expository  development  promotes  a 
critical  study  and  knowledge  of  Scripture.     One 


202  MANUAL    OF    PREACHING. 

who  always  discourses  from  a  proposition  is  in 
danger  of  contracting  the  habit  of  studying  the 
Bible  in  a  disconnected  rather  than  in  a  consecu- 
tive manner.  He  is  in  danger  of  coming  to  regard 
the  Bible  as  a  casket  of  gems,  gathered  with  little 
regard  to  any  law  of  combination,  each  gem  per- 
fect in  itself,  and  which  he  is  to  exhibit  without 
reference  to  its  neighbor.  Hence  he  will  be  apt 
to  study  the  truths  of  Scripture  in  this  discon- 
nected manner,  and  thus  will  fail  to  reap  the  bene- 
fits which  result  from  studying  the  Bible  in  con- 
secutive portions.  But  if,  on  the  other  hand, 
expository  discourse  shall  occupy  its  proper  space 
in  his  pulpit  ministrations,  he  will  naturally  become 
accustomed  to  study  the  Scriptures  in  the  same 
method — will  acquire  the  habit  of  critical  investi- 
gation, and  this  will  greatly  increase  his  knowl- 
edge of  the  divine  word. 

(b.)  The  expository  development  suggests  themes 
for  sermons.  The  Bible  is  full  of  germs  of  dis- 
courses, but  multitudes  of  them  lie  beneath  the 
surface,  and  are  not  discernible  by  those  who  pass 
rapidly  along  the  text.  Now  a  critical  inspection 
from  time  to  time  of  connected  parts  of  Scripture 
necessary  in  order  to  prepare  the  preacher  to  com- 
pose properly  expository  discourses,  will  bring  to 
light  themes  which  lie  embedded  in  these  passages, 
and  will  furnish  him  with  a  rich  variety  of  subjects 
for  topical  sermons. 


THE    EXPOSITORY    DEVELOPMENT.  203 

(c.)  The  expository  development  gives  occasion 
to  present  a  great  variety  of  truths,  and  to  apply 
truths  in  a  way  difficult  to  be  done  in  topical  dis- 
course. This  is  one  of  the  most  important  advan- 
tages of  expository  preaching.  In  topical  discourse 
it  is  difficult  to  present  certain  truths,  and  to  make 
certain  applications  of  them,  without  the  appear- 
ance of  designed  personality.  But  the  expository 
form  gives  a  preacher  license  to  present  in  their 
order,  and  with  their  proper  applications,  all  the 
truths  contained  in  the  passage  selected.  Hence, 
by  this  method,  he  is  able  to  present  certain  truths, 
and  to  make  certain  applications  of  them,  which 
delicacy  would  cause  him  to  withhold  in  topical 
discourse.  I  have  known  ministers  to  preach  a 
course  of  expository  sermons  on  a  whole  epistle 
in  order  to  attain  some  such  object.  So  many- 
sided  are  the  teachings  of  every  book  of  the  sacred 
Scriptures  that  no  one  of  them  can  be  faithfully 
expounded  in  course,  without  pouring  a  flood  of 
light  upon  the  duties  of  life.  Especially  is  this 
true  of  the  Epistles.  Says  Rev.  F.  W.  Robertson, 
in  his  introductory  lecture  to  his  Lectures  on  the 
Epistles  to  the  Corinthians — "  I  have  selected  for 
our  present  exposition  the  Epistles  to  the  Corinth- 
ians, and  this  for  several  reasons — amongst  others, 
for  variety,  our  previous  work  having  been  en- 
tirely historical.  (The  book  of  Genesis).  These 
Epistles  are  in  a  different  tone   altogether;  they 


204  MANUAL   OF   PREACHING. 

are  eminently  practical,  rich  in  Christian  casuistry. 
They  contain  the  answers  of  an  inspired  Apostle 
to  many  questions  which  arise  in  Christian  life. 
There  is,  too,  another  reason  for  this  selection. 
The  state  of  the  Corinthian  church  resembles,  in  a 
remarkable  degree,  the  state  of  the  church  of  this 
town,  in  the  present  day.  There  is  the  same  com- 
plicated civilization,  the  religious  quarrels  and 
differences  of  sect  are  alike,  the  same  questions 
agitate  society,  and  the  same  distinctions  of  class 
exist  now  as  then.  For  the  heart  of  Humanity 
is  the  same  in  all  times.  The  principles,  therefore, 
which  St.  Paul  applied  to  the  Corinthian  questions 
will  apply  to  those  of  this  time.  The  Epistles  to 
the  Corinthians  are  a  witness  that  Religion  does 
not  confine  itself  to  the  inward  being  of  man  alone, 
nor  solely  to  the  examination  of  orthodox  opinions. 
No !  Religion  is  Life,  and  right  instruction  in  re- 
ligion is  not  the  investigation  of  obsolete  and  cu- 
rious doctrines,  but  the  application  of  spiritual 
principles  to  those  questions,  and  modes  of  action, 
which  concern  present  existence,  in  the  Market, 
the  Shop,  the  Study,  and  the  Street." 

(d.)  The  expository  development  aids  to  secure 
attention  to  the  discourse.  A  preacher  will  always 
find  his  audience  interested  in  an  expository  ser- 
mon, if  properly  prepared.  There  is  a  charm 
about  it,  a  naturalness,  freshness,  and  Variety, 
which  captivate  hearers.     Hence  a  preacher  will 


THE    EXPOSITORY    DEVELOPMENT.  205 

always  find  it  easy  to  hold  the  attention  of  his 
people  to  a  carefully  prepared  expository  sermon. 

(2.)  Turning,  now,  to  notice  the  advantages  of 
this  form  of  development  to  a  hearer,  we  name  the 
following. 

(a.)  The  expository  development  tends  to  give 
a  thorough  knowledge  of  Biblical  truths.  The 
greater  part  of  those  who  attend  on  the  preaching 
of  the  gospel,  depend  upon  it  almost  entirely  for 
whatever  knowledge  they  have  of  Scripture  beyond 
that  which  comes  to  them  from  a  cursory  reading 
of  it.  Very  few  of  any  congregation  pursue  a 
course  of  daily  and  careful  study  of  the  Bible. 
Hence,  with  few  exceptions,  a  people  will  have  only 
so  much  thorough  knowledge  of  the  Scriptures,  as 
they  gain  through  the  teachings  of  their  pulpit, 
and  hence  it  becomes  important  that  their  pastor 
be  to  them  in  the  place  of  study  and  commentaries. 

(b.)  The  expository  development  tends  to  give 
a  symmetrical  view  of  Biblical  truths.  The  system 
of  truths  taught  in  the  Bible  is  like  some  vast 
temple  of  which  the  eye  of  the  beholder  can  scan 
only  a  small  part  at  once.  There  seems  to  be  a 
tendency  in  the  human  mind  to  confine  itself  to 
some  one  particular  view  of  this  vast  temple  of 
divine  truth,  to  the  neglect  of  other  parts  of  the 
edifice.  It  is  thus,  often,  with  Christian  teachers. 
They  are  not  infrequently  found  to  have,  each, 
some  favorite  doctrine  or  precept  which  comes  in 


206  MANUAL    OF   PREACHING. 


regularly  in   the   ever  unvarying  round  of  a  few 
topics  of  discourse.     Thus  a  people  get  only  that 
particular  view  of  the  great  system  of  divine  truth 
which  their  pastor  takes.     But  let,  now,  this  pastor 
so  modify  his  method  of  preaching  as  frequently  to 
introduce   among   his   topical    discourses    the    ex- 
pository sermon,    and   he   is    compelled   to   walk 
around  this  great  temple,  and  view  it  on  all  sides- 
and  his  people  will  soon  find  their  knowledge  of 
Biblical  truth  attaining  to  greater  amplitude  and 
symmetry.     Hence   this   method   of  oreaching   is 
very  important  as  a  means  of  keeping  a  preacher 
from  "going  in  ruts."     It  was  a  common  remark 
among  two  neighboring  churches,  when  bantering 
each  other  on   the   faulty  preaching  of  their  re- 
spective pastors,  that  one  of  them  "would  come 
out  at  the  same  hole,  into  whatever  hole  he' en- 
tered," to  which  it  was  retorted  that  though  the 
other  one  "  always  went  in  at  one  hole,  they°never 
could  tell  at  what  hole  he  would  come  out." 

(c.)  That  the  expository  development  is  ad- 
vantageous to  the  hearer  may  be  inferred  from  the 
fact  that  it  was  a  primitive  method.  Our  Saviour 
and  the  Apostles  often  employed  it.  It  was  thus 
that  our  Lord  preached  in  the  synagogue  at 
Nazareth.  Thus  also  Peter  preached  on  the  day 
of  Pentecost,  expounding  certain  passages  in  the 
book  of  Joel,  and  in  the  Psalms  of  David;  and  this 
we  have  reason  to  believe  was,  to  a  great  extent 


THE    EXPOSITORY    DEVELOPMENT.  207 

the  method  adopted  by  all  the  Apostles.  Paul,  we 
are  told,  thus  preached  to  his  countrymen  on  his 
arrival  at  Rome.  Acts  xxviii.  23:  "And  when 
they  had  appointed  him  a  day,  they  came  to  him 
into  his  lodging  in  great  number;  to  whom  he  ex- 
pounded (fierz'Scro)  the  matter,  testifying  the  king- 
dom of  God,  and  persuading  them  concerning 
Jesus,  both  from  the  law  of  Moses  and  from  the 
prophets,  from  morning  till  evening."  The  apostles 
seem  in  this  respect  simply  to  have  adopted  the 
form  of  preaching  which  constituted  a  part  of 
divine  service  in  the  synagogues,  and  to  have  made 
it  subservient  to  their  object  of  preaching  Jesus  as 
the  Christ. 

(3.)  The  rules  for  the  expository  development. 

Since  the  form  of  the  development  should  modify 
the  other  parts  of  a  sermon,  the  expository  develop- 
ment gives  us  the  following  rules  respecting  the 
choice  of  a  passage  to  be  expounded. 

(a.)  The  passage  selected  for  exposition  should 
possess  unity.  It  should  have  one  train  of  thought, 
and  should  be  complete  in  itself.  Hence  little 
attention  should  be  given  to  the  arbitrary  divisions 
of  chapter  and  verse.  The  entire  passage  becomes 
the  text,  which,  if  familiar  to  the  audience,  need 
not  be  read  at  the  beginning  of  the  disco  irse. 
But  its  several  parts  should  be  announced  as  they 
are  taken  up  during  the  progress  of  the  sermon. 

(b.)  The  aim  should  be  to  reproduce  in  the  de- 


208  MANUAL    OF   PREACHING. 

velopment  the  unity  of  the  thought  in  the  pas- 
sage expounded.  The  exposition  is  faulty,  if  it  do 
not  give  the  hearer  the  single  and  complete  im- 
pression which  the  sacred  text  was  designed  to  con- 
vey. To  this  end  the  passage  should  be  intensely 
studied.  The  aim  should  be  to  give  an  exact  rep- 
resentation of  the  thought  as  it  lies  in  the  verses 
selected  for  the  exposition. 

(c.)  The  order  of  the  main  thoughts  in  the  pas- 
sage expounded  should  be  the  order  of  presentation 
in  the  development.  The  course  of  the  thought 
should  be  followed,  and  dwelt  upon,  and  not  the 
mere  words.  The  expository  discourse  should  not 
degenerate  into  a  mere  running  commentary  on  a 
passage,  but  should  take  up  its  main  points,  and 
dwell  on  these,  as  the  chief  heads  of  the  sermon. 
These  heads  it  is  not  generally  needful  to  announce 
numerically  and  formally.  Thus  in  an  expository 
sermon,  or  a  course  of  expository  discourses,  on  the 
parable  of  the  "  Prodigal  Son,"  one  would  natu- 
rally dwell  on  the  following  points  in  their  order; — 
his  demand,  departure,  manner  of  life,  discovery  of 
his  poverty,  useless  attempts  to  improve  his  con- 
dition, reflection  on  his  course  of  life,  determination 
to  forsake  it  and  return  home,  and  his  gracious  re- 
ception and  treatment.  Observe  in  Trench's ' '  Notes 
on  the  Parables  of  our  Lord,"  this  clear  develop- 
ment of  the  course  of  thought,  and  of  the  main 
points  in  the  passage   expounded.      Dr.   William 


THE    EXPOSITORY    DEVELOPMENT.  200 

M.  Taylor,  in  his  little  volume  entitled  "  The  Lost 
Found,"  gives  us  several  fine  examples  of  very 
practical  expository  discourse  on  the  parables.  In 
Dr.  Joseph  Parker's  three  volumes  on  "  The  Inner 
Life  of  Christ,"  we  have  a  remarkable  blending  of 
the  application  with  the  exposition,  which  renders 
these  able  expository  discourses  worthy  of  our 
careful  study.  Rev.  F.  W.  Robertson's  "  Expos- 
itory Lectures  on  the  Epistles  to  the  Corinthians" 
are  also  worthy  of  thoughtful  study  as  fine  exam- 
ples of  the  development  of  the  course  of  thought 
in  the  passages  under  consideration.  Especially 
should  Dr.  Chalmers'  "Lectures  on  the  Epistle 
to  the  Romans"  be  studied  as  excellent  models 
of  expository  sermons.  They  are  remarkable  for 
unity  of  thought  and  aim,  amidst  variety  of  mate- 
rials. Careful  attention  should  be  given  to  this 
point  by  the  preacher,  that  he  may  resist  a  com- 
mon tendency  to  make  a  mere  commentary  on  the 
passage,  rather  than  an  expository  discourse,  for, 
as  Prof.  Shedd  well  remarks: — "This  species  of 
sermonizing  is  very  liable  to  be  a  dilution  of  divine 
truth,  instead  of  an  exposition."  1  It  is  against  this 
loose  and  scattering  kind  of  expository  sermonizing, 
not  wholly  unknown  in  the  English  pulpit,  that  the 
Rev.  Dr.  Dexter  protests  in  a  letter  from  London, 
published  in  "  The  Congregationalist,"  January  24, 
1877,  in  which,  while  acknowledging  the  value  of 

1  Shedd's  Horn.,  p.  155. 


210  MANUAL    OF    PREACHING. 

the  expository  form  of  pulpit  address,  he  adds: — 
"  But,  ou  the  other  hand,  as  I  do  not  believe  that 
the  shot-gun  can  compete  with  the  rifle  as  a  weapon 
of  war,  so  I  do  not  believe  that  scattering  comments 
upon  the  Word,  however  devout  and  germane,  can 
compare  with  the  old-fashioned  '  doctrinal  preach- 
ing '  of  our  fathers,  in  real  and  effectual  force  in 
persuading  men  to  be  reconciled  to  God." 

(d.)  When  the  aim  of  the  expository  sermon 
is  to  set  forth  the  meaning  of  a  doctrine  or  pre- 
cept, the  subject  should  generally  take  the  form 
of  a  rhetorical  proposition.  For  example,  if  I 
wished  to  take  up  an  entire  discourse  in  expound- 
ing the  doctrine  of  native  depravity,  I  should  not 
usually  throw  ui}  theme  into  the  form  of  a  logical 
proposition,  thus: — Mankind  are  depraved  from 
birth, — but  should  propose  to  speak  of  the  Native 
depravity  of  the  human  race.  The  first  form  of 
statement  is  better  adapted  to  the  argumentative 
development,  the  last  to  the  explanatory.  But 
if,  for  any  reason  it  should  seem  best  to  state  the 
subject  in  the  logical  form,  the  process  of  develop- 
ment should  be  as  if  the  theme  were  in  the  rhe- 
torical form.  Thus,  if  in  an  explanatory  discourse, 
I  were  to  announce  as  my  theme,  the  logical  prop- 
osition:— Prayer  is  a  power  with  God,  I  should 
not  go  on  to  prove  this  proposition,  but  to  show 
my  hearers  how  it  is  that  prayer  can  be  a  power 
with  God,  consistently  with  his  decrees. 


THE    EXPOSITORY    DEVELOPMENT.  211 

(e.)  The  principal  heads  of  division  should  be 
so  arranged  that  the  development  shall  advance 
from  that  which  is  most  simple,  to  that  which  is 
most  difficult.  It  is  well  to  set  out  with  your  au- 
dience in  the  light,  and,  as  you  lead  them  on  in 
the  path  which  stretches  away  into  the  mist,  to 
pour  light  into  the  darkness,  and  scatter  it, 

(/.)  It  is  sometimes  best  to  make  such  a  divi- 
sion and  arrangement,  that  the  entire  development 
shall  come  forth  from  two  main  heads;  the  first 
setting  forth  what  the  doctrine  is  not,  the  second 
what  it  is.  This  method,  however,  is  very  liable 
to  abuse.  It  should  be  employed  only  in  the 
elucidation  of  subjects  difficult  to  be  understood, 
and  respecting  which  there  are  apt  to  exist 
various  misconceptions. 

(g.)  The  sources  of  the  materials,  the  forms, 
and  the  qualities  of  the  expository  development 
are  the  same  as  those  required  in  the  exposi- 
tion itself.  Since  in  the  expository  discourse,  the 
exposition  so  expands  itself  as  to  fill  the  body 
of  the  sermon,  the  rules  which  have  been  given 
for  the  exposition  as  a  distinct  part  of  a  discourse, 
equally  apply  to  the  expository  development. 
As  these  rules  have  been  fully  discussed  under  the 
heads  above  indicated,  it  is  not  necessary  to  re- 
peat them.  But  it  should  be  added  that  when  the 
aim  is  to  set  forth  the  meaning  of  a  Biblical  doc- 
trine, or  the  nature  and  extent  of  a  precept,  we 


212 


MANUAL    OF   PREACHING. 


have  more  to  do  with  the  rational  exposition,  and 
less  with  the  verbal.  We  seek  to  gain  our  end 
rather  by  means  of  definition,  description,  illlustra- 
tion,  comparison,  contrast,  and  the  like,  than  by 
dwelling  on  the  words,  and  the  construction  of  the 
text. 


LECTURE  XIV. 

THE  ILLUSTRATIVE  DEVELOPMENT— DESIGN— ADVAN- 
TAGES—RULES. 

B.  The  illustrative  development  aims  to  in- 
struct the  hearer  by  unfolding  to  him  divine  truth 
as  illustrated  by  character.  It  seeks  through  the 
delineation  of  character  to  give  a  clearer  concep- 
tion, and  deeper  impression  of  Biblical  truth.  The 
character  to  be  portrayed  may  be  that  of  an  in- 
dividual, of  a  community,  or  of  a  nation,  and  may 
be  set  forth  through  the  biography  of  a  person 
or  of  society, — which  last  is  Dr.  Arnold's  defini- 
tion of  history — and  may  be  delineated  in  a  single 
act,  or  by  acts  extending  through  a  series  of  years, 
or  a  life-time. 

(1.)  The  advantages  to  the  preacher. 

(a.)  The  illustrative  development  promotes  vi- 
vacity of  style.  Owing  to  the  peculiarly  uniform 
nature  of  the  subjects  of  which  the  preacher  treats, 
he  is  more  apt,  perhaps,  than  writers  on  other  sub- 
jects, to  fall  into  a  solemn  and  dry  manner  of 
composition.     A    frequent    attempt    to   delineate 


214  MANUAL    OF   PREACHING. 

character  to  an  audience,  so  that  it  shall  stand 
forth  with  clearness  and  fulness  of  outline  is  one 
of  the  best  means  to  keep  one's  style  from  becom- 
ing dull  and  heavy.  To  gain  facility  and  ex- 
cellence in  this  kind  of  composition,  one  should 
read  such  authors  as  Walter  Scott  and  Washington 
Irving. 

(b.)  The  illustrative  development  aids  the 
preacher  to  set  forth  a  great  variety  of  truths  in 
an  attractive  and  impressive  form.  Nothing  more 
interests  hearers  than  a  good  delineation  of  charac- 
ter. There  is  about  it  a  charm  which  keeps  any 
audience  attentive.  The  preacher  who  becomes 
an  adept  in  this  species  of  composition,  will  find 
that  he  holds  the  attention  of  his  hearers  by  it 
more  easily  than  by  any  other.  Now  the  Bible 
is  full  of  history,  biography,  and  scenes  which 
furnish  excellent  materials  for  this  kind  of 
discourse. 

(2.)  Among  the  advantages  of  this  method  of 
development  to  the  hearer  are  the  following: 

(a.)  The  illustrative  development  promotes  per- 
manence of  impression.  The  mind  is  most  deeply 
impressed  by  that  which  it  sees  most  clearly,  and 
in  which  it  is  most  interested.  Hence  a  truth  em- 
bodied in  the  life,  will,  when  properly  set  forth  in 
this  most  attractive  of  all  forms  of  development, 
impress  itself  most  permanently  upon  an  audience. 
Dr.  Fitch's  admirable  "Descriptive  Sermons,"  de- 


THE    ILLUSTRATIVE    DEVELOPMENT.  215 

livered  in  the  chapel  of  Yale  College  to  successive 
classes  more  than  a  third  of  a  century  ago,  re- 
main fixed  in  the  memory,  while  other  sermons  of 
his,  equally  able,  have  long  since  been  forgotten. 

(b.)  The  illustrative  development  aids  the  hearer 
to  embody  truth  in  his  life.  There  are  presented 
to  him,  not  truths  in  abstract  forms — as  they  lie  in 
theological  systems, — but  truths  in  the  concrete — 
as  they  show  themselves  in  a  human  life,  so  that 
he  sees  the  manner  in  which  these  divine  truths, 
when  embraced  by  man,  exhibit  themselves  in  the 
various  relations  of  life.  Thus,  by  this  most  in- 
structive and  interesting  of  all  teachers — example 
— he  is  taught  how  to  incorporate  these  truths  into 
his  own  life.  It  is  a  remarkable  evidence  of  the 
wisdom  of  God,  that  he  has  not  given  to  man  a 
volume  of  abstract  truths,  but  one  full  of  truths  in 
living  forms.  How  different  from  human  wisdom ! 
This  gives  to  us  the  philosophies  of  Plato,  Aristotle, 
and  Zeno,  and  the  "Eleusinian  Mysteries,"  to  be 
understood  only  by  the  favored  few. 

(3.)  The  rules  of  the  illustrative  development. 

(a.)  The  selection  of  a  text.  If  the  character 
to  be  delineated  be  that  of  a  person,  community, 
or  nation  described  in  the  Bible,  the  text  should, 
of  course,  be  chosen  from  a  passage  containing  such 
description,  but  if  not,  a  text  should  generally  be 
selected  which  sets  forth  the  particular  trait  of 
character  on  which  the  preacher  designs  chiefly  to 


216  MANUAL    OF    PREACHING. 

dwell.  Thus  Robert  Hall,  in  his  funeral  sermon  for 
Dr.  John  Ryland,  selected  for  his  text,  John  xxi. 
7,  "  That  disciple  whom  Jesus  loved,"  as  express- 
ive of  the  distinguishing  traits  of  the  character  of 
the  deceased — humility  and  love.  Rev.  Thomas 
Williams,  in  his  celebrated  funeral  sermon  for  Dr. 
Emmons,  chose  as  his  text,  Eccl.  xii.  9,  "And, 
moreover,  because  the  preacher  was  wise,  he  still 
taught  the  people  knowledge,"  since  he  wished  to 
dwell  especially  on  the  instructiveness  of  Dr.  Em- 
mons' preaching.  Frequently  in  funeral  discourses 
it  is  proper  to  choose  a  text  which  seems  to  set 
forth  some  special  providence  of  God  in  the  life  of 
the  person,  or  in  his  death.  Thus  Dr.  Emmons 
preached  on  the  death  of  Washington  from  the 
text,  2  Sam.  i.  27,  "How  are  the  mighty  fallen, 
and  the  weapons  of  war  perished  !  "  Robert  Hall 
selected  as  the  text  for  his  funeral  discourse  on  the 
death  of  the  youthful  princess  Charlotte  of  Wales, 
Jer.  xv.  9,  "  She  hath  given  up  the  ghost;  her  sun 
is  gone  down  while  it  was  yet  day." 

(b.)  The  methods  of  division.  There  are  in  the 
illustrative  development  two  methods  of  division, 
to  which  Dr.  Campbell,  and  others  since  his  time, 
have  applied  the  terms  historical  and  logical. 

The  historical  method  of  division  has  its  ground 
in  time. 

If  the  discourse  is  to  include  the  whole  life,  the 
chief  heads  of  division  would  include  the  several 


THE    ILLUSTRATIVE    DEVELOPMENT.  217 

parts  of  the  life  in  the  order  of  time.  Thus  Prof. 
Park,  in  an  article  in  the  i;  Congregational  Quar- 
terly ';  on  the  life  of  Dr.  J.  S.  Clarke,  describes  in 
order,  his  early  education,  college  life,  seminary 
life,  and  pastoral  life. 

If  the  discourse  is  to  embrace  only  a  part  of  the 
life,  the  heads  of  division  would  include  only  the 
successive  parts  of  this  period.  But  when  the  part 
of  the  life  to  be  delineated  is  small,  it  is  generally 
not  best  to  make  the  divisions  prominent. 

The  logical  division  has  its  ground  in  character. 
If  the  discourse  is  to  delineate  the  whole  character, 
the  main  heads  of  division  would  set  forth  the  chief 
traits  of  the  character.  Thus  in  the  funeral  ser- 
mon for  Dr.  Ryland,  to  which  allusion  has  been 
made,  as  it  is  the  intention  of  the  preacher  to  de- 
lineate the  entire  character,  while  giving  promi- 
nence to  love  as  the  distinguishing  trait,  he  sets 
forth  under  successive  heads,  the  humility  which 
characterized  the  deceased,  his  gentleness,  self-de- 
nial for  others,  truthfulness,  candor,  and  diligence. 

But  if  the  discourse  is  to  portray  a  single  trait, 
the  main  heads  of  division  would  present  the  evi- 
dences or  illustrations  of  such  trait.  Thus  if  I 
wished  to  portray  the  single  trait  of  fidelity  to  God, 
in  the  character  of  Daniel,  I  should  notice  under 
successive  heads  of  division,  the  various  obstacles 
which  he  had  to  encounter,  and  over  which  his 
fealty  to  God  triumphed. 


218  MANUAL    OF    PREACHING. 

(c.)  The  qualities  set  forth  should  be  moral  qual- 
ities— either  virtues  or  vices, — and  not  physical  nor 
intellectual.  With  these  last,  the  pulpit  has  little 
to  do.  It  is  not  the  place  to  eulogize,  or  disparage 
one  for  what  nature  has  given  or  withheld.  If  you 
speak  of  one's  intellectual  abilities,  it  should  be 
with  a  moral  design — to  show  that  they  were  made 
subservient  to  the  cause  of  Christ,  or  prostituted 
to  unworthy  ends.  These  moral  qualities,  as  has 
been  observed,  may  form  the  chief  heads  of  divi- 
sion, and  their  development  make  the  body  of  the 
sermon.  But  in  funeral  discourses,  it  was  for- 
merly the  almost  universal  custom,  and  it  is  now 
a  common  one,  to  introduce  the  character  of  the 
deceased  near  the  close  of  the  sermon,  to  illus- 
trate and  enforce  the  truth  presented.  Thus  Dr. 
Emmons,  in  his  sermon  at  the  funeral  of  Rev. 
David  Sanford,  from  the  text,  Acts  xi.  24,  "For 
he  was  a  good  man,  and  full  of  the  Holy  Ghost 
and  of  faith;  and  much  people  was  added  unto  the 
Lord,"  discourses,  at  length,  on  his  theme — "The 
Influence  of  a  Holy  Heart  on  a  Christian  Minister," 
— and  then,  near  the  close  of  his  sermon,  introduces 
the  character  of  his  deceased  friend,  to  illustrate 
and  impress  the  truth  developed  in  the  discourse. 
This  is  doubtless  the  best  method,  whenever  in  the 
life  and  character  of  the  person  of -whom  we  are 
to  discourse,  there  are  not  sufficient  materials  to 
fill  up  the  body  of  the  sermon.     But  when  there 


THE    ILLUSTRATIVE    DEVELOPMENT.  219 

is  an  abundant  supply  of  appropriate  materials,  it 
is  best,  after  announcing  the  text,  to  proceed  at 
once  to  the  delineation  of  the  character.  The  per- 
son respecting  whom  you  are  to  discourse,  thus  be- 
comes the  subject  of  the  sermon.  For  example, 
Mr.  Hall,  in  the  funeral  discourse  referred  to,  after 
a  somewhat  lengthy  introduction,  fills  up  the  body 
of  the  sermon  with  a  delineation  of  Dr.  Ryland's 
character.  Thus  Dr.  Leonard  Bacon,  in  his  ser- 
mon at  the  funeral  of  Dr.  Lyman  Beecher,  from 
the  text,  1  Cor.  xv.  57,  "  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus 
Christ," — after  a  felicitous  introduction,  proceeds 
at  once,  to  speak  of  Dr.  Beecher's  life  and  charac- 
ter. And  here  I  would  pause  for  a  moment,  to 
caution  you  against  lending  your  influence  to  the 
practice  already  quite  common  among  ministers  in 
some  parts  of  our  country,  of  preaching  a  funeral  ser- 
mon whenever  a  member  of  the  congregation  dies. 
In  the  South  the  custom  is,  it  is  said,  so  well-nigh 
universal,  that  if  a  young  child  die,  a  funeral  dis- 
course is  expected,  and  almost  claimed  as  a  matter 
of  right,  from  the  pastor.  In  our  Western  churches, 
also,  the  custom  is  becoming  quite  prevalent.  It 
is  less  so  in  our  Eastern  churches,  and  is  rarely 
known  in  England.  The  chief  argument  for  the 
practice,  is  the  opportunity  given  for  impressing 
divine  truth  on  hearts  rendered  unusually  suscep- 
tible of  religious  influences.     But  in  order  to  im- 


220  MANUAL    OF    PREACHING. 

prove  such  an  opportunity,  it  is  not  necessary  to 
preach  a  formal  discourse.  A  few  well-prepared 
remarks  will  be  equally  effective. 

But  there  are  two  or  three  weighty  objections 
to  the  practice.  It  imposes  a  grievous  burden  on 
pastors.  Few,  in  large  parishes,  can  endure  it. 
Besides,  the  custom,  if  consented  to,  becomes 
practically  universal.  Every  family  will  expect 
and  claim  from  their  pastor  a  funeral  discourse 
whenever  one  of  the  members  dies. 

The  practice,  too,  is  apt  to  lead  the  pastor 
into  indiscriminate  and  unjust  eulogy  of  persons, 
at  variance  with  his  pulpit  teachings. 

Moreover,  there  are  few  persons  in  any  ordi- 
nary parish,  whose  characters  are  such  as  to  call 
for  a  formal  discourse  at  death.  Such  discourses 
might  be  appropriate  at  the  decease  of  an  officer 
of  the  church,  or  one  of  its  aged  and  prominent 
members,  but  should  rarely  be  given  for  others. 
Appropriate  services  at  the  house  of  mourning, 
consisting  of  the  reading  of  selected  passages  of 
Scripture,  singing,  remarks,  and  prayer,  are 
usually  all  that  the  occasion  calls  for,  and  can  be 
made  as  impressive  and  useful  as  more  formal 
services. 

(d.)  The  form  of  the  delineation  should  be  the 
concrete.  The  character  should  not  be  presented 
in  the  abstract  form — by  analyzing  and  describing 
the  separate  traits  of  the  character,  much  as  a  lee- 


THE    ILLUSTRATIVE    DEVELOPMENT.  221 

turer  on  Anatomy  would  lay  side  by  side  the  va- 
rious parts  of  the  human  body,  and  discourse  on 
each  in  succession,— but  they  should  be  exhibited 
in  the  concrete  form,  as  they  embody  themselves 
in  the  life,  in  a  series  of  acts,  or  in  a  single  act. 
And  the  same  principle  holds,  whether  I  wish  to 
delineate  the  whole  character,  several  traits  of  the 
character,  or  a  single  trait.  Thus  should  I  desire 
to  sketch  the  character  of  Judas,  or  to  set  forth  his 
covetousness  and  treachery,  I  would  present  these 
traits  as  they  exhibited  themselves  in  his  various 
movements  in  betraying  his  Master.  I  would  take 
the  recorded  facts  of  his  conduct,  especially  from 
the  last  supper  to  the  hour  of  betrayal,  and  throw- 
ing them  into  the  narrative  form,  would  try  to 
make  my  audience  keep  sight  of  the  perfidious 
wretch,  and  see  how  the  traits  which  I  wished  to 
portray,  developed  themselves  every  hour  to  the 
consummation  of  his  deed  of  darkness.  A  good 
delineation  of  character  thrown  into  such  a  form 
will  always  be  full  of  life,  full  of  interest,  and  full 
of  power.  There  are  many  fruitful  themes  of  this 
class  to  be  found  in  the  Bible,  and  a  preacher  who 
has  acquired  skill  in  this  form  of  development  will 
find  his  people  more  deeply  interested  in  this  kind 
of  discourse  than  in  any  other.  It  may  be  added 
that  this  form  of  development  is  not  very  difficult 
of  attainment. 

(e.)    The    style    of  the    delineation   should   be 


222  MANUAL   OF    PREACHING. 

vivacious.  Every  part  of  the  sermon  should  be 
full  of  life.  The  language  should  be  popular,  and 
the  figures  true  to  life,  and  abundant.  No  other 
form  of  development  admits  of  so  great  variety 
of  figures  and  illustrations. 

(4.)  It  may  be  well  to  add  that  the  illustrative 
development  should  be  chiefly  used,  when  preaching 
to  children.  It  is  most  auspicious  for  the  growing 
power  of  the  pulpit,  that  it  is  addressing  itself  more 
and  more  to  children.  In  this  respect  a  great 
change  is  manifestly  taking  place  in  preaching.1 
Not  many  years  ago  a  sermon  to  children  was 
rarely  heard.  Now  they  are  coming  to  be  recog- 
nized as  a  part  of  the  congregation,  and  as  having 
spiritual  needs  which  the  preacher  should  regard. 
A  wise  pastor  will  not  neglect  the  children  of  his 
parish,  in  his  pulpit  ministrations,  but  will  give  to 
them  their  portion  in  due  season.  Whether  he 
should  do  this  by  devoting  now  and  then — it  may 
be  at  stated  seasons — an  entire  discourse  to  them, 
or  by  addressing  them  briefly  each  week  before 

'.Books  on  preaching  to  children  are  rapidly  increasing.  Among 
the  latest  of  these  may  be  named, 

"Thirty  Sermons  to  Boys  and  Girls,"  by  J.  G.  Merrill,  Chicago, 
1879. 

"Bible  Children,"  by  James  Wells,  New  York,  1880. 

"Talks  to  Boys  and  Girls  about  Jesus,"  by  W.  F.  Crafts,  New  York, 
1881. 

"The  Children  and  the  Church,"  by  F.  E.  Clark,  Boston,  1882. 

"The  Conversion  of  Children,"  by  E.  P.  Hammond,  New  York, 
1882. 

"Lamps  and  Paths,"  by  T.  T.  Munger,  Boston,  1884. 


THE    ILLUSTRATIVE    DEVELOPMENT.  223 

entering  upon  the  delivery  of  his  morning  sermon, 
or,  again,  by  interspersing  throughout  his  discourse 
some  anecdote  or  illustration  especially  for  the 
children,1  is  a  question  which  each  pastor  must 
decide  for  himself  in  view  of  his  adaptations.  Each 
of  these  methods  has  advantages,  and  it  may  be 
well  not  to  adhere  exclusively  to  either,  but  occa- 
sionally to  vary  from  one  to  another. 

But  whichever  method  is  followed,  the  illustra- 
tive development  of  the  truth  will  be  found  the 
form  of  presentation  best  adapted  to  the  child- 
mind.  For  it  cares  little  for  arguments  and  rea- 
sonings, but  delights  in  stories  and  illustrations. 
And  the  skillful  preacher  will  find  these  materials 
in  abundance  in  Scripture,  history,  nature,  and 
daily  life,  awaiting  his  use.  Yet  he  should  see  to 
it  that  his  preaching  to  children  does  not  degen- 
erate into  mere  story-telling,  but  that  it  is  in  reality 
a  development  of  the  truth  by  illustration.  The 
form  of  presentation  should  differ  from  the  illus- 
trative development  of  the  truth  to  the  mature 
mind  chiefly  in  this,  that  the  illustrations  should 
be  more  simple,  varied,  and  abundant.  The  main 
thoughts  presented  should  not  be  dwelt  upon  at 
length,  and  the  entire  sermon  should  be  brief. 

(5.)  The  illustrative  development  is  also  espe- 
cially adapted  to  out-door  preaching. 

1  This  method  is  strongly  recommended  by  Dr.  John  Hall,  in  hia 
volume  entitled,  "God's  Word  Through  Preaching,"  pp.  180,  181. 


224  MANUAL    OF   PREACHING. 

It  would  seem  that  the  great  problem  now 
before  the  churches — how  to  carry  the  gospel  to 
the  masses — may  be  solved,  in  part,  by  out-door 
preaching.  In  large  cities  this  is  an  effective 
method  of  reaching  multitudes  who  will  not  enter 
a  house  of  worship.  If  they  are  to  hear  the  gos- 
pel, it  must  be  preached  to  them  in  the  streets  and 
parks  where  they  congregate.  Much  may  be  clone 
by  means  of  mission  schools  and  churches  to  bring 
the  people  under  the  power  of  the  gospel,  but  there 
will  still  remain  multitudes  that  no  such  instrumen- 
talities will  reach.  This  fact  the  churches  are  be- 
coming more  and  more  to  realize,  and  many  of 
them  have,  of  late,  held  religious  services  in  the 
open  air  during  the  summer  months.  These  meet- 
ings have  generally  been  held  early  on  Sunday 
evening,  and  often  in  the  vicinity  of  a  church 
building  into  which  the  people  were  invited  to 
worship  at  the  close  of  the  out-door  service. 

This  method  of  preaching  in  the  open  air,  though 
an  innovation  upon  the  established  practice  of 
preaching  in  the  churches,  yet  is  a  return  to  a 
primitive  method.  Our  Saviour  and  his  Apostles 
often  preached  in  the  open  air.  Such  preachers 
as  Whitefield  and  Wesley  also  practiced  this  method 
with  great  success,  and  missionaries  to  heathen 
lands  employ  it  frequently  and  effectively. 

Although  out-door  preaching  does  not  differ 
essentially  from  in-door  preaching,  yet  its  effective- 


THE    ILLUSTRATIVE    DEVELOPMENT.  225 

ness  requires  rare  qualities  in  both  preacher  and 
sermon.  He  must  have  perfect  control  of  himself, 
abounding  good  nature,  great  mental  alertness  and 
versatility,  and,  above  all,  such  earnest  desire  to 
save  men  as  will  incite  him  to  put  his  whole  mind 
and  heart  into  his  preaching,  and  adapt  it  in  every 
possible  way  to  the  spiritual  needs  of  the  people. 
And,  then,  his  sermon  should  be  largely  illustra- 
tive,— not  argumentative,  dogmatic,  and  formal, — 
should  set  forth  some  great  truth  of  Scripture 
chiefly  by  varied  illustrations  drawn  from  common 
life,  and  from  nature.  Yet  the  illustrations  should 
not  be  so  numerous,  as  to  conceal  rather  than  make 
luminous  and  impressive  the  thought.  The  ser- 
mon should  be  full  of  life  and  movement,  and  should 
hasten  on  at  every  point  to  its  conclusion. 


LECTURE    XV. 

THE  ARGUMENTATIVE  DEVELOPMENT— DESIGN— ADVAN- 
TAGES—RULES. 

3.  The  argumentative  development  aims  to  con- 
vince or  confirm  the  hearer.  It  aims  either  to 
convince  one,  who  from  unbelief,  doubt,  or  disbe- 
lief does  not  accept  a  given  truth,  or  to  confirm  in 
his  belief  one  who  does  accept  it. 

(1.)  Let  us  look  at  some  of  the  advantages  of 
this  form  of  the  development  to  the  preacher. 

(a.)  The  argumentative  development  tends  great- 
ly to  increase  his  intellectual  ability.  There  is  no 
method  of  preaching  which  expands  one's  intellect 
like  this.  He  is  here  "put  to  his  best."  He  has 
entered  as  a  combatant  into  the  arena,  and  must 
overcome  his  adversary,  or  go  down  before  him. 
The  very  position,  therefore,  in  which  he  has 
placed  himself,  reacts  upon  him,  and  urges  him  to 
the  fullest  exertion  of  his  intellectual  powers. 
Hence  such  an  exercise  often  repeated,  cannot  fail 
to  expand  his  intellect,  giving  to  it  greater  sweep 


THE    ARGUMENTATIVE    DEVELOPMENT.  227 

and  grasp.  Besides,  the  doctrines  of  which  argu- 
mentative discourses  chiefly  treat,  are  of  such  a 
nature  as  to  require  for  their  proper  defence,  the 
most  close  and  persistent  investigation.  The 
preacher  must  wrestle  with  the  difficulties  which 
surround  a  doctrine,  and  overcome  them,  before 
he  can  lead  others  to  it.  Now  this  process,  fre- 
quently repeated,  will  give  to  him  a  robustness  of 
intellect  which  he  will  gain  in  no  other  way.  As 
the  old  wrestler,  Antaeus,  gained  new  strength  every 
time  he  touched  his  mother,  Earth,  so  will  a  preach- 
er receive  new  mental  energy  every  time  he  comes 
down  upon  these  great  doctrines  of  the  Christian 
system. 

(b.)  The  argumentative  development  tends  great- 
ly to  increase  his  knowledge  of  the  controverted 
doctrines  of  Scripture.  The  searching  investigation 
on  which  he  must  enter  in  order  successfully  to  de- 
fend the  view  which  he  takes  of  a  doctrine,  is  the 
best  possible  method  by  which  to  arrive  at  a  clear 
conception  of  such  truth.  The  very  endeavor  to 
make  others  see  it  clearly,  makes  it  stand  forth  ra- 
diant to  himself. 

(c.)  The  argumentative  development  tends  great- 
ly to  increase  his  influence  with  his  people.  The  pow- 
er which  a  preacher  has  over  his  hearers  greatly 
depends  on  his  known  ability  to  maintain  the  truth. 
If  he  never  enter  the  field  of  conflicting  opinions, 
never  address  himself  to  the  discussion  of  a  contro- 


228  MANUAL    OF    PREACHING. 

verted  doctrine,  but  wholly  confine  himself  to  those 
parts  of  the  Christian  system  which  are  rarely,  if 
ever,  attacked,  he  will  fail  to  gain  the  strongest  influ- 
ence over  them.  There  are  in  every  congregation 
men  with  whom  such  a  preacher  will  be  well-nigh 
powerless.  And  these  are  generally  the  men  who 
wield  the  controlling  influence  in  a  society.  Hence 
the  preacher  who  would  attain  to  a  high  degree  of 
influence  among  his  people,  must  convince  them  that 
he  is  able  to  think,  and  to  defend  whatever  position 
he  takes,  as  well  as  to  exhort.  This  full  conviction 
of  his  ability,  on  the  part  of  his  hearers,  gives  him 
great  power  over  them.  They  will  look  up  to  him 
with  respect,  and  opposers  of  the  truth  will  fear 
him.  " Fenum habet  in  cornu;  longe  fuge." l  "He 
has  hay  on  his  horn,  look  out  for  him." 

(2.)  Turning  now  to  note  the  benefits  of  this 
form  of  development  to  the  hearer,  we  name  the 
following: — 

(a.)  The  argumentative  development  greatly 
tends  to  convince  those  who  do  not  accept  the  con- 
troverted doctrine.  In  every  congregation,  this 
class  includes  more  persons  than  is  generally  sup- 
posed. Many,  who  hold  erroneous  views  of  cardi- 
nal doctrines  of  Christianity,  or  who  are  in  doubt 
whether  to  accept  or  reject  them,  are  kept  by  va- 
rious reasons,  from  publishing  the  fact.  They  are 
to  be  found  in  nearly  every  Christian  congregation, 

'  "Horace,"  S.,  L.  I.,  S.  4.,  33. 


THE    ARGUMENTATIVE    DEVELOPMENT.  229 

and  the  preacher  will  not  go  astray,  who,  at  proper 
times,  presents  in  the  most  forcible  manner  he  is 
able,  the  arguments  in  defence  of  the  main  doc- 
trines of  the  Christian  system. 

(b.)  The  argumentative  form  of  development 
greatly  tends  to  confirm  the  belief  of  those  who 
accept  the  controverted  doctrine.  Such  hearers 
often  compose  a  majority  of  the  audience,  }7et  they 
are  frequently  not  less  benefited  by  the  discussion, 
than  those  to  whom  it  is  directly  addressed.  They 
become  the  more  strengthened  in  their  belief,  by 
having  the  grounds  of  it  clearly  set  before  them. 

Hence  it  is  important  that  a  preacher  go  over 
occasionally  the  arguments  on  which  he  relies  for 
the  proof  of  the  various  doctrines  of  Scripture. 

(c.)  The  advantages  of  the  argumentative  de- 
velopment to  the  hearer  may  be  inferred  from  the 
fact  that  it  entered  largely  into  the  primitive 
method  of  preaching.  There  is  a  chain  of  argu- 
ment running  throughout  our  Lord's  discourses  and 
parables.  Paul  was  emphatically  an  argumenta- 
tive preacher.  While  in  Athens,  the  sacred  his- 
torian informs  us  (Acts  xvii.  17),  "he  reasoned 
— '  SieAeysro1 — in  the  synagogue  with  the  Jews, 
and  the  devout  persons,  and  in  the  market-place 
every  day  with  them  that  met  with  him,"  and  the 
outline  we  have  of  his  speech  on  Mars-hill,  shows 
it  to  have  been  in  the  strictest  sense,  an  argumen- 
tative discourse.     So  also  it  is  said  (Acts  xvii.  2) 


230  MANUAL    OF   PREACHING. 

that  when  at  Thessalonica,  he,  "as  his  custom 
was,  went  in  unto  them"  (the  Jews),  "and  for 
three  Sabbath  days  reasoned — '  dieAeqaro7 — with 
them  from  the  Scriptures." 

(d.)  The  advantages  of  this  method  of  develop- 
ment to  the  hearer  may  also  be  inferred  from  the 
fact  that  the  most  effective  preachers  have  been 
largely  argumentative  preachers.  Such  were  Lu- 
ther, Calvin,  and  Knox,  such  the  distinguished  New 
England  divines  of  the  last  century,  and  D  wight, 
and  Mason,  Griffin,  and  Finney,  in  this.  The  power 
of  these  preachers,  and  others  like  them,  increased 
from  year  to  year. throughout  their  ministry,  and 
he  who  would  attain  to  similar  power  must,  like 
these  pulpit  giants,  lay  its  foundations  in  the  solid 
masonry  of  reasoning. 

(3.)  The  rules  of  the  argumentative  develop- 
ment. 

It  is  not  my  design  to  go  into  the  minutise  of 
this  form  of  development,  as  this  would  consume 
time  not  at  our  command,  but  simply  to  put  you 
in  possession  of  a  few  practical  rules  which  may 
be  of  service  in  the  composition  of  argumentative 
discourses. 

(a.)  The  form  of  the  subject. 

The  theme  should  take  the  form  of  a  logical 
proposition. 

The  position  to  be  maintained  should  be  clearly 
and   briefly   announced   to    the    audience   by   the 


THE    ARGUMENTATIVE    DEVELOPMENT.  231 

proposition,  which  should  itself  be  evidently  taught 
in  the  text. 

(b.)  The  methods  of  the  division. 

If  the  proposition  is  to  be  supported  by  one  ar- 
gument, the  main  points  of  this  argument  should 
constitute  the  main  heads  of  division.  For  ex- 
ample, if  it  were  my  object  to  prove  the  Divine 
existence  by  the  single  argument  of  design,  I 
would  make  the  chief  indications,  or  classes  of 
indications,  of  design,  the  main  heads  of  division. 
Thus  Dr.  Emmons  in  his  sermon  on  "  The  Being 
and  Attributes  of  God  proved  from  his  Works,"1 
from  the  text,  Heb.  iii.  4,  "  For  every  house  is 
builcled  by  some  man;  but  he  that  built  all  things 
is  God,"  proceeds  in  the  first  part  of  his  discourse 
to  prove  the  being  of  God  from  the  existence  of 
the  world. 

"I.  This  world  might  have  had  a  beginning. 

"II.  If  this  world  might  have  begun  to  exist,  then 
it  might  have  had  a  cause  of  its  existence. 

"III.  If  the  world  might  have  had  a  cause,  then 
it  must  have  had  a  cause. 

"  IV.  The  cause  which  produced  this  world  must 
be  equal  to  the  effect  produced." 

If  the  proposition  is  to  be  supported  by  several 
independent  arguments,  these  arguments  should 
constitute   the    main   heads  of   division.     But   if 

•  Vol.  II.,  Ser.  1. 


2o  2  MANUAL    OF   PREACHING. 

these  arguments  be  many,  it  is  well  to  classify 
them,  and  make  these  classes  the  heads  of  divi- 
sion. Thus  if  it  were  my  object  to  prove  the 
being  of  Grocl  by  various  independent  arguments 
— as  the  argument  from  design,  the  moral,  the 
historical  argument,  etc.,  I  would  make  these 
the  chief  heads  of  the  division.  For  example, 
Robert  Hall,  in  his  sermon  entitled,  "Reflections 
on  War"  (Text,  Ps.  xlvi.  8,  9,  "Come,  behold 
the  works  of  the  Lord,  what  desolations  he  hath 
made  in  the  earth,"  etc.,)  discusses  the  evils  of 
war  under  two  heads — war  as  a  source  of  misery, 
and  war  as  a  source  of  crimes. 

If  the  proposition  is  to  be  supported  in  its 
parts,  these  parts  should  constitute  the  chief  heads 
of  division.  Thus  I  might  prove  that  mankind 
are  depraved,  by  showing  that  they  are  depraved 
I.  in  heart;  and  II.  in  life.  It  Joes  not  seem 
necessary  to  go  into  a  description  of  the  various 
forms  of  argumentation,  since  they  are  all  to  be 
found  fully  set  forth  in  treatises  on  Logic. 

(c.)  The  arrangement  of  arguments. 

There  are  two  methods  of  arranging  argu- 
ments, one  of  which  has  its  ground  in  the  argu- 
ments themselves,  and  the  other  in  the  hearers. 

The  nature  of  the  arguments  to  be  used  in 
support  of  a  proposition  often  determines  their 
order.  Such,  for  example,  is  the  case  in  cumula- 
tive argumentation,  in  which  the  first  argument  is 


THE    ARGUMENTATIVE    DEVELOPMENT.  233 

necessary  to  the  support  of  the  second,  the  second 
to  the  third,  etc.  Thus  in  the  above-mentioned 
sermon  of  Dr.  Emmons,  on  the  evidence  of  the 
Divine  existence  from  the  existence  of  the  world, 
the  nature  of  the  arguments  requires  that  they 
be  brought  forward  in  the  order  in  which  they 
stand. 

The  views  of  the  hearers  respecting  the  propo- 
sition to  be  supported,  and  the  arguments  to  be 
adduced,  often  determine  the  order  of  the  argu- 
ments. If  those  addressed  are  opposed  to  the 
proposition,  many  arguments  in  support  of  it, 
which  to  others  would  be  convincing,  would  to 
them  seem  unsatisfactory.  In  such  case,  it  is 
often  well  to  bring  forward  at  the  outset  some  of 
the  strongest  arguments  at  command,  and  when 
the  hearers  have  become  somewhat  inclined  to  a 
belief  of  the  proposition,  to  adduce  other  argu- 
ments in  themselves  less  convincing.  But  when 
those  addressed,  are  not  prejudiced  against  the 
position  taken,  it  is  generally  best  to  arrange  the 
arguments  in  the  order  of  their  strength  in  the 
estimation  of  the  hearers,  the  strongest  being 
placed  last.  In  this  way,  the  discourse  gathers 
strength  and  power  as  it  advances.  This  general 
rule  will  enable  us  on  each  occasion  to  decide  in 
what  particular  part  of  the  development  a  given 
argument  should  appear.  We  have  only  to  inter- 
rogate our  hearers  to  learn  from  them  in  what 


234  MANUAL    OP   PREACHING. 

estimation  they  would  be  likely  to  hold  a  certain 
argument,  in  order  to  decide  where  in  the  de- 
velopment it  should  appear.  This  is  a  simple 
criterion,  and  one  easily  applied  by  a  preacher 
who  knows  his  people.  For  example,  suppose  in 
a  discourse  designed  more  especially  for  a  part 
of  his  audience  inclined  to  skepticism,  he  is  to 
defend  a  doctrine  by  arguments  drawn  from 
nature,  reason,  and  revelation.  Now  it  is  evident, 
that  according  to  this  principle  of  arrangement,  he 
would  not  place  the  argument  from  revelation  last 
in  the  series.  But  if,  on  the  other  hand,  he  in- 
tends to  address  those  who  fully  acknowledge  the 
truth  of  revelation,  he  would  place  the  argument 
from  revelation  last. 

(d.)  The  place  of  refuting  objections. 

There  are  three  places  for  replying  to  objections, 
— at  the  beginning  of  the  development,  during  the 
development,  and  at  its  close. 

At  the  beginning  of  the  development.  This  is 
the  appropriate  place,  whenever  those  addressed 
are  so  prejudiced  against  the  proposition,  that  they 
will  not  listen  with  candor  to  arguments  in  its 
support  until  their  objections  shall  have  been  re- 
moved. This  is  also  often  a  good  way,  when 
the  objections  are  few,  or  can  be  reduced  to  one. 

During  the  development.  This  is  done  in  three 
ways — either  by  placing  the  refutation  of  the  ob- 
jections together,  near  the  middle  of  the  develop- 


THE    ARGUMENTATIVE    DEVELOPMENT.  235 

ment,  which  is  the  course  recommended  by  Whately, 
among  others;  or  by  making  the  objections  the 
main  heads  of  division,  as  did  some  of  the  French 
orators,  as  cited  by  Theremin;  or  by  replying  to 
the  various  objections  as  they  arise,  in  connection 
with  the  different  arguments  brought  forward  in 
support  of  the  proposition.  This  last  I  regard  as 
generally  the  preferable  method. 

At  the  close  of  the  development.  This  is  proper 
in  cases  in  which  the  previous  arguments  are  nec- 
essary in  order  to  a  successful  refutation  of  the 
objections.  It  is  well  in  such  instances,  to  notice 
the  objections  at  the  beginning  of  the  discussion, 
and  to  state  that  you  will  reply  to  them  in  the 
proper  place. 

(e.)  General  remarks  on  the  argumentative  devel- 
opment. Employ  no  arguments  that  would  not 
satisfy  yourself,  were  you  the  person  addressed. 
Put  yourself  into  the  place  of  your  hearer,  and  then 
carefully  inquire, — Ought  the  argument  which  I 
am  now  to  offer,  to  convince  me,  were  I  holding 
the  opposite  opinion?  This  rule  is  all  the  more 
important  from  the  fact  that  the  minister  is  not 
called  to  account  for  his  arguments,  as  is  the  lawyer. 

Employ  no  more  arguments  than  are  needed  in 
order  to  establish  your  proposition.  It  is  a  great 
mistake  to  multiply  arguments  unnecessarily  with 
a  view  to  produce  and  strengthen  conviction.  A 
multitude  of  arguments  distract  the  mind,  and  pre- 


236  MANUAL   OP   PREACHING. 

vent  it  from  feeling  the  full  force  of  a  few  strong 
arguments.  The  preacher  should  select  a  few  of 
the  strongest  arguments  at  his  command,  and  so 
develop  these,  that  they  shall  exert  their  full  force 
on  the  hearers. 

In  refuting  an  objection,  state  it  in  its  full  force. 
Convince  your  hearers,  that  you  are  dealing  can-      | 
diclly  in  the  matter,  and  are  not  so  solicitous  to 
gain  your  point,  as  to  reach  the  truth. 

Notice  only  those  objections,  a  refutation  of 
which  is  necessary  in  order  to  establish  your  propo- 
sition. The  preacher  should  not  stop  advancing 
along  the  straight  path  toward  the  conviction  of 
his  hearers  in  order  to  answer  any  objection  which 
does  not  lie  directly  athwart  his  way.  It  is  not 
wise  to  acquaint  your  audience  with  objections  of 
which  they  never  heard,  for  the  sake  of  refuting 
them. 


LECTURE   XVI. 

THE  PERSUASIVE  DEVELOPMENT— DESIGN— ADVANTAGES— RULES. 

4.  The  design  in  the  persuasive  development 
is  to  move  the  will  of  the  hearer.  This  is  its  im- 
mediate object.  The  final  end  sought  to  be  reached 
by  each  species  of  sacred  discourse  is  the  produc- 
tion of  an  act,  or  series  of  acts  of  the  will.  But 
while  the  other  kinds  do  not  directly  seek  to  at- 
tain this  result,  the  persuasive  discourse  aims  di- 
rectly and  wholly  at  influencing  the  will.  The 
hearer  is  supposed  to  be  in  need  neither  of  in- 
struction nor  conviction  respecting  a  truth,  but 
simply  to  be  without  sufficient  emotion  in  view 
of  it  to  cause  his  will  to  act.  It  is,  indeed,  often 
necessary  to  incorporate  some  of  the  elements  of 
the  other  forms  of  development  into  the  persuasive, 
yet  the  development  receives  and  combines  these 
elements  with  sole  reference  to  one  result — mov- 
ing the  will. 


238  MANUAL    OF    PREACHING. 

(1 .)  Among  the  advantages  of  this  form  of  devel- 
opment may  be  named  the  following: 

(a.)  The  persuasive  development  impresses  on 
the  preacher  himself  the  duties  which  he  inculcates 
on  others.  He  brings  himself  in  every  persuasive 
discourse  to  stand  in  the  presence  of  the  motives 
which  urge  to  the  performance  of  some  duty, — 
to  gaze  at  them  until  he  himself  feels  their  power 
coming  upon  and  moving  him.  This  is  one  of  the 
most  excellent  results  attending  a  faithful  discharge 
of  ministerial  duties.  By  such  a  course  the  preacher 
shall  both  save  himself,  and  them  that  hear  him. 
He  is  constantly  preaching  to  himself,  and  apply- 
ing to  himself  all  the  motives  which  he  presents  to 
others.  The  faithful  preacher  gains  in  this  way  his 
most  affecting  views  of  truth. 

(b.)  The  persuasive  development  directly  im- 
presses upon  the  hearer  the  motives  to  the  Chris- 
tian life.  The  whole  object  of  this  species  of 
discourse  is  to  urge  to  the  performance  of  duties 
which  the  hearer  clearly  sees,  and  acknowledges 
ought  to  be  done,  but  to  the  discharge  of  which 
he  is  unwilling  to  give  himself.  This  unwillingness 
is  not  confined  to  the  impenitent,  but  is  also  to  a 
great  extent  shared  by  Christians.  Hence  it  is 
necessary  to  give  to  each  class,  "precept  upon 
precept,  line  upon  line."  This  species  of  sacred 
discourse  should,  perhaps,  occupy  a  larger  space  in 
the  ministrations  of  the  pulpit  than  any  other.     It 


THE    PERSUASIVE    DEVELOPMENT.  239 

should  have  much  the  same  relation  to  the  other 
species  of  discourse,  which  the  preceptive  parts  of 
the  Scriptures  have  to  the  other  parts. 

(2.)  The   rules  of  the  persuasive  development  ' 

(a.)  The  selection  of  a  text.  The  choice  of  the 
text  should  be  determined  by  the  particular  man- 
ner in  which  the  preacher  designs  to  present  a  duty. 

If  the  preacher  design  to  urge  a  duty  by  a  sin- 
gle motive,  the  text  should  assert  the  duty  with 
the  motive  attached.  Thus  Dr.  Emmons  has  a 
sermon  entitled  "The  Holiness  of  God  binds  Men 
to  be  Holy,"1  from  the  text,  1  Peter  i.  16,  "Be- 
cause it  is  written,  Be  ye  holy,  for  I  am  holy." 

If  the  preacher  design  to  urge  a  duty  by  a 
variety  of  motives,  the  text  ordinarily  should 
simply  assert  the  duty.  Thus  Saurin  has  a  ser- 
mon on  "The  duty  of  giving  Alms,"2  from  the 
text,  Luke  xi.  41,  "Give  alms  of  such  things 
as  ye  have,"  in  which  he  impresses  the  duty 
by  various  motives.  This  rule  as  above  indicated, 
is  not  universally  observed  by  good  preachers. 
Often,  when  a  duty  is  to  be  urged  by  several  mo- 
tives, a  text  is  chosen  which  sets  forth  the  duty 
with  one  motive,  which  is  noticed  last  in  the  sermon. 
Thus  Dr.  Blair  has  a  discourse  "  On  the  motives 
to  Constancy  in  Virtue, '' 3  from  Gal.  vi.  9,  "And 
let  us  not  be  weary  in  well-doing;  for  in  due  sea- 
son we  shall  reap,  if  we  faint  not,"  in  which  the 

«  Vol.  IV.,  Ser.  2.         2  Vol.  IV,  Ser.  9.         >  Vol.  I.,  Ser.  15. 


240  MANUAL   OF   PREACHING. 

motive  of  reward  is  introduced  last.  Dr.  Campbell 
was  the  first,  so  far  as  I  know,  to  make  the  above 
suggestion.  When  it  is  the  design  to  urge  to  the 
performance  of  a  duty  by  a  variety  of  motives,  Dr. 
Campbell  calls  the  discourse  a  "  general  persua- 
sive," when  by  a  single  motive,  a  "  particular  per- 
suasive." In  this  he  is  followed  by  Dr.  Fitch,  who 
makes  the  same  distinction. 

(b.)  The  form  of  the  subject. 

If  the  preacher  design  to  urge  a  duty  by  a 
single  motive,  the  theme  should  generally  take  the 
form  of  a  logical  proposition,  in  which  the  duty  is 
commonly  made  the  subject  and  the  motive  the 
predicate.  For  example,  were  I  to  preach  from 
Isaiah  lv.  7,  "Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts;  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy 
upon  him;  and  to  our  God,  for  he  will  abundantly 
pardon,"  I  might  state  my  theme  thus:  The  com- 
ing to  God  secures  pardon. 

If  the  preacher  design  to  urge  a  duty  by  a  va- 
riety of  motives,  the  theme  should  generally  be  in 
the  form  of  a  rhetorical  proposition.  Thus  Dr. 
South  has  a  sermon  on  "  Of  Loving  our  Enemies,"1 
from  the  text,  Matt.  v.  44,  "  But  I  say  unto  you, 
Love  your  enemies,"  in  which  this  duty  is  set  forth 
by  several  considerations.  It  does  not  here  seem 
necessary  to  discuss  the  various  sources  of  motives. 

i  Vol.  I.,  Ser.  27. 


THE    PERSUASIVE    DEVELOPMENT.  241 

They  constitute  every  kind  of  good  which  man 
desires,  and  every  kind  of  evil  which  he  seeks  to 
avoid.  The  preacher  may  range  at  will  through 
this  whole  domain  to  select  his  motives,  yet  he 
will,  of  course,  give  most  prominence  to  the  mo- 
tives derived  from  moral  good  and  evil, 
(c.)  The  methods  of  division. 
If  the  preacher  design  to  urge  a  duty  by  a  single 
motive,  the  different  aspects  of  the  motive  should  con- 
stitute the  chief  heads  01  division.  Thus  in  preaching 
from  Rom.  xii.  1,  "I  beseech  you,  therefore,  brethren, 
by  the  mercies  of  God,  to  present  your  bodies  a 
living  sacrifice,  holy,  acceptable  to  God,  which  is 
your  reasonable  service,"  if  it  were  my  design  to 
set  forth  the  mercies  of  God  as  a  motive  to  self- 
consecration,  I  should  give  as  main  heads,  the 
specification  of  the  chief  mercies  of  God  in  Christ 
to  the  Christian. 

If  the  preacher  design  to  urge  a  duty  by  a  va- 
riety of  motives,  these  motives  should  constitute 
the  main  heads  of  division.  See  the  divisions 
of  Dr.  South's  sermon  above  cited. 

If  the  preacher  design  to  set  forth  at  consider- 
able length,  the  meaning  of  a  duty,  as  well  as  to 
urge  it,  the  explanation  may  be  introduced  as  a 
head  of  division.  Thus  Dr.  J.  M.  Mason,  in  a 
sermon  on  the  "Nature  and  Necessity  of  Regen- 
eration,"1  from   the    text,   John    iii.    5,  "  Verily, 

1   Vol.   IV.,   Ser.   4. 


242  MANUAL    OF    PREACHING. 

verily  I  say  unto  thee,  Except  a  man  be  born  of 
water  and  of  the  spirit,  he  cannot  enter  into  the 
kingdom  of  God,"  divides  his  sermon  into  two 
main  heads — the  nature  of  regeneration,  and  its 
necessity.  This  was  a  common  form  of  division 
with  the  divines  of  the  last  two  centuries.  It  is  a 
combination  of  the  explanatory  and  the  per- 
suasive forms  of  development.  It  is  not,  in  many 
respects,  a  desirable  method  of  division.  Usually 
it  is  better  to  turn  it  into  the  persuasive  develop- 
ment by  abbreviating  the  explanation,  and  placing 
it  in  the  part  of  the  sermon  appropriate  to  the 
exposition. 

(d.)  The  arrangement  of  motives. 

The  same  general  principles  of  arrangement 
prevail  in  the  persuasive  development  as  in  the 
argumentative,  for  motives  are  simply  arguments 
addressed  to  the  will.  The  will  can  be  moved 
only  through  the  excitement  of  the  emotions,  and 
the  emotions  can  be  aroused  only  through  the  con- 
viction of  the  understanding.  Hence  the  per- 
suasive development  must  rest,  at  bottom,  on  the 
argumentative.  The  hearer  must  become  con- 
vinced that  the  course  of  conduct  to  which  he  is 
urged,  is  his  duty,  before  he  will  surrender  him- 
self to  any  emotion  in  view  of  it,  or  consent  to 
enter  on  it.  For  this  purpose  it  is  often  necessary 
to  conduct  him  through  a  process  of  reasoning; 
yet  even  in  such  a  process  there  will  be  an  essen- 


THE    PERSUASIVE    DEVELOPMENT.  243 

ual  difference  between  the  argumentative  develop- 
ment and  the  persuasive.  The  former  has  no 
other  immediate  end  in  view  than  simply  to  con- 
vince the  understanding,  and  brings  forward  and 
sombines  all  its  arguments  and  illustrations  to 
attain  this  object.  Everything  in  it  is  made  to  ap- 
peal to  the  understanding.  But  in  the  latter,  every- 
thing is  selected  and  arranged  in  order  to  effect 
the  will.  Every  motive,  figure,  illustration  is  in- 
troduced for  the  sole  purpose  of  urging  the  man 
from  conviction  to  emotion,  and  from  emotion  to 
action.  Hence,  at  no  point  in  the  development, 
is  an  appeal  made  to  the  understanding  alone,  but 
the  eye  of  the  preacher  is  fixed  on  the  emotional 
nature,  and  the  will  of  his  hearer,  and  his  constant 
effort  is  so  to  set  forth  the  various  motives  which 
he  has  to  present,  that  they  shall  at  once  appeal 
to  the  understanding,  the  emotions,  and  the  will. 

(e.)  The  place  of  noticing  excuses. 

The  same  general  principles  prevail  here,  also, 
as  in  the  case  of  answering  objections  in  the  argu- 
mentative development.  Thus  it  is  sometimes 
well  to  notice  at  the  outset  of  a  discourse, 
.the  prominent  excuses  made  for  neglecting  the 
duty  which  you  design  to  urge,  and  then  to  pro- 
ceed to  enforce  the  duty.  Or  you  may  notice 
the  excuses  at  different  points  in  the  progress  of 
the  development^  or,  again,  you  may  reserve  your 
notice  of  them  till  its  close,  and  then  view  them 


244  MANUAL    OF   PREACHING. 

in  the  light  of  the  whole  development.  Which  of 
these  courses  it  may  be  proper  in  a  given  case  to 
adopt,  must  be  decided  by  the  preacher's  good 
sense  in  view  of  circumstances. 

In  closing  what  I  have  to  say  of  this  form 
of  development,  I  would  remark  that  no  other, 
except  the  illustrative,  admits  of  so  great  variety 
of  style  and  illustration. 


LECTURE  XVII. 

THE  CONCL  USION— DEFINITION— IMPORTANCE— PLACE— FORM- 
DESIRABLE  QUALITIES. 

I.  The  conclusion  in  a  sermon  is  that  part  of 
it  by  which  the  thought  contained  in  the  develop- 
ment is  practically  applied. 

II.  The  importance  of  the  conclusion  becomes 
evident  from  two  considerations. 

1.  Every  truth  revealed  in  the  Scriptures  has 
a  practical  application  to  human  life.  That  this 
is  a  fact  we  should  infer  from  what  we  know  of 
the  economy  of  God  in  other  things.  Nowhere 
can  we  discern  a  waste  of  the  Divine  resources. 
We  may  also  draw  the  same  inference  from  the 
known  wisdom  of  God.  It  must  lead  him  to 
adapt  everything  to  the  end  for  which  he  designed 
it.  The  Bible  itself  also  sets  forth  the  same 
truth.  "  Every  Scripture  inspired  of  God,"  we 
are  told,  (2  Tim.  hi.  16,)  "is  also  profitable  for 
teaching,  for  reproof,  for  correction,  for  instruc- 
tion which  is  in  righteousness:  that  the  man  of 


246  MANUAL    OF    PREACHING. 

Grod  may  be  complete,  furnished  completely  unto 
every  good  work.77  Although  certain  parts  of  the 
Scriptures  have  less  direct  reference  to  human 
conduct  than  other  parts,  yet  they  all  have  to 
a  greater  or  less  degree  a  legitimate  practical 
application  to  some  condition  of  individual  or 
social  life. 

2.  The  hearer,  unless  aided  by  the  preacher, 
rarely  makes  a  faithful  application  of  the  truth  to 
himself.  Many  hearers  do  not  clearly  see  the  re- 
lation of  a  truth  to  themselves,  unless  it  be  pointed 
out  to  them;  and  many  are  averse  to  the  effort 
necessary  to  trace  out,  and  make  the  proper  ap- 
plication of  a  truth  to  themselves.  Unless,  there- 
fore, the  main  thought  of  a  sermon  be  urged  home 
on  the  heart  and  conscience  of  the  hearer,  but  lit- 
tle good  is  ordinarily  effected  by  the  ablest  devel- 
opment of  a  theme.  But  though  no  part  of  a 
sermon  is  more  important  than  its  conclusion,  no 
other  is  so  apt  to  be  poorly  done.  This  results  most 
frequently  from  want  of  forethought,  and  of  time. 
.In  order  to  make  a  powerful  conclusion  to  a  ser- 
mon, the  design  should  from  the  outset  be  kept 
continually  in  view,  and  all  the  thoughts  of  the 
discourse  so  marshalled  as  to  produce  a  single 
impression.  If  this  be  not  done  throughout  the 
body  of  the  discourse,  the  preacher,  when  he  comes 
to  its  close,  will  find  that  he  can  make,  at  best, 
but  a  weak  conclusion.     Nor  will  the  result  be 


PLACE    OF    THE    CONCLUSION.  247 

less  disastrous,  if,  when  he  comes  to  the  end  of 
his  sermon,  he  be  so  hurried,  that  he  can  throw 
out  only  crude  and  disconnected  thoughts. 

III.  The  place  of  the  conclusion. 

The  main  thought  of  a  sermon  may  be  practi- 
cally applied  either  during  the  development,  or  at 
its  close;  or  both  during  the  development  and  at 
its  close. 

1.  The  application  during  the  development. 
This  is  termed  the  continuous  application,  and  is 

allowable  whenever  the  different  heads  of  division 
permit  an  immediate  application.  Cases  of  this 
kind  are  frequent  in  expository  and  persuasive 
discourses.  It  should  not  be  used  except  in  ser- 
mons of  a  very  practical  nature,  and  in  which  each 
head  is  independent  of  the  others,  and  can  be  im- 
mediately applied.  The  discourse,  in  such  cases, 
has,  in  effect,  its  conclusion  scattered  throughout 
the  development.1 

2.  The  application  at  the  close  of  the  develop- 
ment. 

This  is  the  appropriate  place,  whenever  the 
different  heads  of  division  do  not  permit  an  imme- 
diate application.  Such  is  almost  always  the  case 
in  .the  argumentative,  and  to  a  considerable  extent, 
in  the  persuasive  development. 

1  See  fine  examples  of  this  kind  of  application  in  Dr.  Wm.  M.  Tay- 
lor's volumes  entitled,  "  The  Limitations  of  Life  and  other  Sermons," 
and  "  Contrary  Winds  and  other  Sermons." 


248  MANUAL    OF    PREACHING. 

3.  The  application  both  during  the  development 
and  at  its  close. 

Whenever  an  application  has  been  made  dur- 
ing the  development,  it  is  also  well  to  add  a  brief 
one  at  its  close,  in  which  you  may  condense  into 
a  few  expressions,  or  into  a  single  one,  the  several 
points  which  you  have  made;  or  you  may  dismiss 
your  hearers  with  directions  how  to  perform  what 
you  have  enjoined. 

IV .  The  forms  of  the  conclusion. 

These  may  be  reduced  to  three — recapitulation, 
inference,  and  exhortation.  They  are  not  infre- 
quently united  in  the  same  conclusion. 

1.  Recapitulation  is  needed  whenever  the  ap- 
plication depends  on  the  several  main  heads  of  the 
development.  It  is  then  desirable  to  cause  them 
all  to  pass  in  review  before  the  hearer,  that  he 
may  more  deeply  feel  their  force.  It  is  usual  to 
combine  this  form  with  another,  and  to  introduce 
the  recapitulation  first,  in  order  to  make  it  serve 
as  a  basis  for  what  is  to  follow.  It  is  most  fre- 
quent in  argumentative  and  persuasive  discourses. 
The  recapitulation  should  be  brief,  so  that  the 
mind  can  take  it  in  at  a  glance.  It  should  gen- 
erally follow  the  order  of  the  development,  so  that 
the  mind  may  more  easily  retain  it.  It  need  not 
always  employ  the  exact  words  in  which  the  prin- 
cipal points  were  stated  in  the  development.  If 
the  recapitulation  can  be  so  made  that  each  main 


FORMS    OF    THE    CONCLUSION.  249 

head  can  be  condensed  into  a  single  word,  it  is 
well  thus  to  abridge  it. 

2.  The  inferential  conclusion  is  a  logical  deduc- 
tion from  the  truth  set  forth.  The  inference  may 
be  drawn  either  from  the  entire  development,  or 
from  a  part  of  it;  if  from  the  whole  development, 
it  is  well  first  to  recapitulate  the  main  heads  of  the 
division.  This  form  of  application  is  most  frequent 
in  explanatory  and  argumentative  discourses.  It 
may  be  derived  from  the  development  with  various, 
degrees  of  logical  severity.  It  may  have  so  remote 
a  connection  as  to  be  united  to  the  development 
only  by  the  law  of  suggestion,  containing  a  thought, 
which  comes  into  view  by  the  light  reflected  from 
the  development.  When  this  is  the  case,  the  in- 
ference is  commonly  termed  a  remark.  This  form 
of  the  conclusion  admits  of  almost  endless  variety, 
and  the  skill  of  the  preacher  is  shown  by  the  man- 
ner in  which  he  uses  it.  He  needs,  however,  to  be 
on  his  guard  against  its  common  abuses.  He  should 
see  to  it  that  his  inferences  are  in  reality  inferences 
from  the  development,  and  not  mere  appendages 
to  it;  that  they  do  not  grow  one  out  of  another, 
but  all  out  of  the  development,  and  that  they  are 
not  so  numerous  as  to  injure  the  designed  effect  of 
the  sermon.  They  should  also  be  so  arranged, 
like  arguments  in  the  argumentative  development, 
as  to  be  cumulative  in  their  effect.  The  divines 
of  the  last  century  are  noted  for  the  large  numbei 


250  MANUAL    OF    PREACHING. 

of  inferences  which  they  made  in  their  discourses. 
For  example,  Pres.  Edwards,  in  his  sermon  enti- 
tled "  Men  naturally  God's  enemies,"1  (Rom.  v.  10. 
"  For  if,  when  we  were  enemies,  we  were  recon- 
ciled to  God  by  the  death  of  his  Son.")  has  sixteen 
pages  of  development,  and  eleven  pages  of  applica- 
tion, in  which  he  dwells  at  length  on  six  inferences 
and  their  subordinate  divisions.  Dr.  Emmons,  in 
his  sermon  on  "Human  and  Divine  Agency  in- 
separably connected,"2  (Gen.  xlv.  5.  "  Now  there- 
fore be  not  grieved,  nor  angry  with  yourselves, 
that  ye  sold  me  hither,  for  God  did  send  me  before 
you,  to  preserve  life.")  has  six  pages  of  develop- 
ment, and  eight  of  inferences.  At  times  the  infer- 
ences form  the  main  heads  of  the  discourse,  'when- 
ever the  theme  does  not  need  development  by  the 
other  methods  indicated.  This  is  a  favorite  meth- 
od of  Dr.  Wm.  M.  Taylor,  as  seen  in  his  volumes 
above  named. 

3.  The  exhortation  (or  direct  appeal)  is  gener- 
ally found  united  with  one  of  the  other  forms  of 
application.  It  stands  alone  in  the  conclusion 
whenever  the  development  is  of  such  a  nature  as 
to  require  neither  recapitulation  nor  inference. 
It  is  found  most  frequently  in  the  persuasive  dis- 
course. Skill  in  this  form  of  conclusion  is  the 
most  difficult  of  attainment.  It  requires,  at  once, 
ample  materials,  great  delicacy,  and  deep  feeling 

1  Vol.  IV.,  Ser.  3.  ■  Vol.  IL,  Ser.  30. 


DESIRABLE   QUALITIES   OF   THE   CONCLUSION.     251 

Here  the  preacher  must  be  a  law  to  himself.  He 
should  be  on  his  guard  not  to  let  his  hearers  anti- 
cipate his  appeal. 

In  regard  to  these  three  kinds  of  application, 
no  rules  can  be  given  which  shall  enable  one  to 
decide  in  every  case  what  form  of  conclusion  a 
given  development  may  require.  The  preacher 
must  rely  on  his  judgment  to  determine  what  kind 
of  conclusion  will  in  each  instance  best  promote 
his  design. 

V.  The  desirable  qualities  of  the  conclusion. 

1.  Unity. 

(1.)  The  unity  of  the  conclusion  in  itself;  so  that 
there  shall  be  in  it  no  irrelevant  thought. 

(2.) 'The  unity  of  the  conclusion  with  the  devel- 
opment; so  that  the  entire  sermon  shall  form  a 
complete  unity. 

(3.)  The  unity  of  the  conclusion  in  its  design; 
so  that  it  shall  tend  to  produce  one  effect.  Here 
the  question  arises:  Is  it  well  to  have  what  may 
be  termed  a  double  application  in  a  sermon  ?  My 
reply  would  be,  that,  in  general,  it  is  not  advisable 
to  use  the  double  application.  It  is  usually  better 
that  you  make  the  entire  development  and  appli- 
cation have  direct  reference  to  a  single  class  of 
hearers,  and  if  you  refer  to  other  classes,  to  do  so 
only  incidentally.  Such  incidental  remarks  will 
often  have  a  more  powerful  effect  on  those  to 
whom   they  are  addressed,  than  the   most  direct 


252  MANUAL    OF    PREACHING. 

and  urgent  appeals.  Often,  also,  it  is  well  to  ad- 
dress what  you  have  to  say,  to  your  whole  audience 
without  regard  to  their  classification.  But  what- 
ever be  your  design  in  the  discourse,  you  should 
compose  it  with  the  application  which  you  are  to 
make,  in  full  view. 

2.  Simplicity. 

(1.)  In  thought.  The  thought  should  be  as  clear 
as  the  sun.  There  should  be  no  attempt  to  reason, 
or  to  be  profound. 

(2.)  In  expression.  The  language  should  appear 
artless,  and  should  be  that  of  a  man  who  is  so  much 
in  earnest  in  what  he  is  saying,  that  he  cannot  stop 
to  adorn  his  style.  The  language  should  be  that 
of  emotion,  and  such  language  is  always  simple. 

3.  Energy. 

The  conclusion  should  be  full  of  energy,  com- 
ing from  one  whose  heart  is  so  affected  by  the 
truth  which  he  presents,  that  he  cannot  rest  till 
he  makes  his  hearers  see  and  feel  it,  as  he  sees  and 
feels  it  himself. 

4.  Brevity. 

As  you  are  now  in  the  sphere  of  the  emotions, 
remember  the  adage,  that  "Nothing  dries  up 
sooner  than  tears,"  and  do  not  allow  the  feeling 
which  you  have  excited  to  cool,  before  you  shall 
have  fashioned  it  into  an  act  of  the  will.  If  you 
employ  the  inferential  conclusion,  do  not  attempt 
to  set  forth  all  the  inferences  which  can  be  drawn 


DESIRABLE   QUALITIES   OF   THE   CONCLUSION.     253 

from  the  subject.  Two  or  three  good  inferences 
well  set  forth,  will  make  a  deeper  impression  than 
many  imperfectly  handled.  Aristotle  recommends 
that  the  closing  sentences  of  the  peroration  be  com- 
pact, and  without  connectives.1  The  preacher 
should  strike  quickly,  and  surely,  and  then  stop. 

>  "Khetoric,"  B.  HI.,  Chap.  19. 


LECTURE    XVIII. 


ILLUSTRATION  IN  THE  SERMON— DEFINITION— ADVANTAGES— 
SO  URCES—AB  USES. 


Since  in  most  of  the  principal  parts  of  a  sermon 
the  thought  may  be  made  vivid  and  forcible  by 
illustration,  it  would  seem  proper  at  this  point  to 
discuss  the  province  of  illustration  in  the  sermon. 

I.  The  etymology  of  the  term,  illustration — from 
illustratio,  that  which  sets  forth  in  a  clear  light, 
makes  distinct  and  vivid — pretty  accurately  defines 
its  use  in  pulpit  discourse.  Its  object  is  to  set  forth 
the  truth  in  such  clear  and  striking  forms  as  shall 
make  it  luminous  to  the  mental  vision,  and  impress 
it  deeply  upon  the  mind  and  heart.  This  it  seeks 
to  do  mainly  by  means  of  rhetorical  figures — com- 
parisons, examples,  similes,  metaphors,  parables, 
and  the  like.  The  main  thought  of  the  sermon 
thus  becomes  the  focal  center  upon  which  is  poured 
the  rays  of  light  gathered  from  every  quarter, 
giving  to  it  both  intense  light  and  heat. 


ADVANTAGES    OF    ILLUSTRATION.  255 

II.  Among  the  advantages  of  illustration  in 
preaching,  the  following  may  be  named. 

1.  A  good  illustration  makes  the  truth  clear. 
The  great  themes  of  the  preacher  must  be,  from 
their  nature,  abstract  and  remote  from  common 
thinking.  They  have  chiefly  to  do  with  eternal 
verities — with  God,  his  character,  government,  and 
gracious  acts  toward  man,  the  human  soul,  its  needs 
and  its  destiny — and  to  be  clearly  apprehended  by 
ordinary  minds,  must  be  presented  in  concrete 
terms,  and  robed  in  material  vestments.  This  is, 
in  part,  the  province  of  illustration  in  the  sermon. 
It  puts  abstruse  themes  into  such  concrete  forms  as 
to  make  them  distinct  to  the  mental  vision.  Often 
in  the  exposition,  an  apt  illustration  pours  such  a 
flood  of  light  upon  a  truth  as  to  make  it  stand  forth 
clear  as  the  sun.  In  the  development,  an  argument 
winged  with  a  fitting  illustration  is  more  sure  to 
reach  its  mark.  In  the  conclusion,  a  happy  illustra- 
tion not  infrequently  so  lights  up  the  path  of  duty 
that  the  hearer  sees  at  once  what  he  ought  to  do.  In 
short,  illustration  is  needed  in  well  nigh  every  part  of 
the  sermon  to  give  greatest  clearness  to  the  thought. 

2.  A  good  illustration  also  makes  the  truth 
vivid.  A  sermon  to  be  full  of  power  must  be  full 
of  life.  It  is  not  enough  that  its  thoughts  be  clear 
to  the  mental  vision,  they  must  be  instinct  with  life, 
not  like  the  "very  dry  bones"  which  the  prophet 
saw,  but  like  them  when  clothed  with  flesh,  stand- 


256  MANUAL    OF    PREACHING. 

ing  upon  their  feet,  and  moving  on,  a  mighty  army. 
Such  fulness  of  life  and  action  can  be  imparted  to 
the  thoughts  only  by  illustration  in  its  various 
forms.  It  can  so  breathe  life  into  dead  thoughts 
that  the  whole  sermon  shall  pulsate  with  life. 

3.  Again,  a  good  illustration  makes  the  truth 
impressive.  This  we  might  infer  from  the  fact 
that  illustration  gives  clearness  and  vividness  to 
thought.  For  the  more  clearly  and  vividly  the 
truth  appears  before  the  mind,  the  deeper  the  im- 
pression it  makes.  If  it  stand  forth  like  the  sun, 
it  will  have  the  sun's  power.  This  our  experience 
proves.  The  sermons  which  have  most  deeply 
impressed  us,  and  lived  longest  in  our  memories, 
have  been  those  whose  themes  were  best  illus- 
trated. It  was  not  simply  logic,  but  logic  on  fire, 
and  glowing  with  imagery,  that  swayed  our  minds 
and  captivated  our  wills. 

4.  It  should  also  be  added  that  a  good  illus- 
tration makes  the  truth  attractive.  For  it  puts 
the  truth  into  picturesque  forms,  and  causes  it  to 
pass  in  panoramic  grace  before  the  mental  vision. 
Children  are  proverbially  pleased  with  pictures, 
and  they  are  scarcely  less  so  when  grown  to 
maturity.  Hence  the  preacher  who  sets  forth 
divine  truth  in  pictures  is  sure  to  attract  the 
people.  They  will  flock  to  hear  him,  and  will 
hang  on  his  lips.  Our  Saviour,  who  "  knew 
what  was   in   man "   and   so   knew   perfectly  his 


SOURCES   OF   ILLUSTRATION.  257 

mental  and  spiritual  wants,  adapted  his  preaching 
to  this  universal  craving  of  man.  "The  common 
people  heard  him  gladly,"  for  "  he  spake  unto 
them  in  parables  " — clothing  the  truths  he  uttered, 
in  such  living  forms  of  beauty  as  to  attract  and 
captivate  the  multitudes.  In  this  respect  he  is  a 
model  to  preachers  in  every  age,  since  man  is 
everywhere  the  same.  And  the  preachers  who 
have  most  closely  imitated  him  in  his  form  of 
presenting  the  truth,  have  always  been  most 
popular  with  the  people. 

III.  Passing  now  to  the  sources  of  illustration 
in  the  sermon,  we  note  the  following: 

1.  The  preacher  may  gather  abundant  illus- 
trations from  the  study  of  nature. 

The  material  universe  of  Grod,  and  his  revelation 
of  himself  in  the  Sacred  Scriptures  are  interpreters 
of  each  other.  They  alike  express  the  thought, 
character,  and  purposes  of  the  one  Infinite  Being, 
and  each  needs  the  aid  of  the  other  in  order  to  be 
best  understood.  Like  two  suns  in  the  heavens, 
they  flood  each  other  with  their  light.  Especially 
abundant  in  apt  illustration  of  divine  truth  is  the 
physical  universe.  Throughout  its  vast  domain 
the  preacher  may  roam  with  ever  fresh  delight,  to 
find  everywhere  awaiting  him  appropriate  and  im- 
pressive illustrations  of  the  truth  which  he  is  com- 
missioned to  proclaim.  If  he  will  but  become  a 
constant  and  earnest  student  of  nature,  alive  to 


258  MANUAL    OF    PREACHING. 

her  changes,  and  responsive  to  her  moods,  he  will 
find  her  continually  suggesting  to  him  through 
simile,  metaphor,  parable,  and  the  like,  new  and 
attractive  forms  in  which  to  set  forth  the  themes 
of  the  Gospel.  Hence,  next  to  diligent  study  of 
the  divine  Word,  he  should  give  himself  to  careful 
study  of  nature,  with  all  the  aids  that  modern  re- 
search puts  at  his  disposal.  The  discoveries  of 
the  telescope  and  the  microscope,  and  other  mar- 
velous results  of  searching  investigation  of  nature, 
as  recorded  in  physical  science,  become  his  servi- 
tors in  setting  forth  divine  truth.  He  should  keep 
open  eyes  and  attentive  mind  to  nature,  and  come 
into  such  close  sympathy  with  her  in  all  her  forms 
and  moods,  that  she  shall  be  constantly  suggesting 
to  him  figures  by  which  to  make  the  doctrines  of 
revelation  more  vivid,  impressive,  and  attractive. 
His  great  model  in  this  respect  should  be  the 
"  Great  Teacher,"  who  knew  nature  so  well,  and 
was  in  such  perfect  harmony  with  her  in  all  her 
phases,  that  he  drew  from  her,  at  will,  the  most 
vivid  illustrations  of  the  truths  he  spoke. 

2.  The  preacher  may  also  gather  copious  illus- 
trations from  the  study  of  man: — 

(1.)  As  seen  in  his  constitution. 

Since  man  was  made  in  the  "  likeness  of  God," 
he  must  in  the  very  constitution  of  his  being  reflect 
the  Divine  thought  and  will  embodied  in  the  sacred 
Scriptures.     Sight  was  not  more  truly  adapted  to 


SOURCES    OF    ILLUSTRATION.  259 

the  eye  of  man,  than  divine  truth  to  his  entire 
being,  and  were  it  not  for  the  depravity  of  his 
nature,  he  would  delight  in  the  truth  as  the  healthy 
eye  rejoices  in  the  sunlight. 

Hence,  he  who  would  be  skilful  in  presenting 
this  truth  to  man,  must  know  him  so  well  as  to  be 
able  to  appeal  to  that  which  inheres  in  his  very 
nature,  and  to  find  in  it  striking  analogies  and 
correspondences  to  the  truth  which  he  utters. 

(2.)  From  the  study  of  man,  also,  as  seen  in 
what  he  has  done,  the  preacher  may  obtain  a  large 
supply  of  illustrations. 

(a.)  Here  lies  open  to  him  the  vast  domain  of 
history  both  sacred  and  secular.  The  record  of 
man  as  given  by  Divine  inspiration  is  a  well-nigh 
exhaustless  store-house  of  pertinent  illustrations, 
and  examples  from  it  are  powerful  with  the  people. 
The  wise  preacher  will  have  Biblical  history  at 
command,  and  often  use  it  to  enforce  the  truth. 
If  he  shall  also  be  a  diligent  student  of  secular  his- 
tory, he  will  find  it  prolific  in  apt  and  forcible  illus- 
trations of  scriptural  truth.  He  will  make  his 
people  see  "  God  in  history,"  as  in  revelation,  up- 
holding throughout  the  ages  the  right,  and  over- 
throwing the  wrong. 

(b.)  Biography,  too,  both  Biblical  and  secular, 
proffers  to  him  its  treasures.  He  will  find  the 
Scriptures  rich  in  illustrations  of  this  kind,  and  he 
can    use  them  most  effectively  in  enforcing  the 


260 


MANUAL    OF   PREACHING. 


truth.  The  people  are  so  familiar  with  the  re- 
corded facts  respecting  Biblical  characters,  that 
pertinent  illustrations  from  them  are  especially 
powerful.  Then,  secular  biography  throws  open 
to  the  preacher  its  vast  store-house  of  illustrations. 
The  literature  of  Christian  biography  is  peculiarly 
rich  in  this  species  of  material  for  the  pulpit,  and 
the  preacher  should  endeavor  to  become  familiar 
with  the  lives  of  the  great  leaders  of  the  church  in 
thought,  in  piety,  and  in  labors.  But  he  should 
not  restrict  his  reading  to  Christian  memoirs,  for 
he  will  often  find  in  the  recorded  lives  of  those 
outside  the  church,  most  apt  and  forcible  illus- 
trations of  divine  truth. 

(c.)  Literature,  science,  and  art,  also,  hold  out 
to  him  a  well-nigh  inexhaustible  supply  of  illustra- 
tions. Man  has  so  fully  embodied  and  revealed 
himself  in  what  he  has  wrought  out  in  science,  art, 
and  literature,  that  they  form,  as  it  were,  another 
self,  and  the  well  read  and  skilful  preacher  can 
make  them  pour  floods  of  light  upon  human  char- 
acter, duty,  and  destiny.  These  vast  realms  of 
thought,  through  which  man  has  traversed  and  left 
records  of  himself,  should  be  explored  for  illustra- 
tions by  him  who  would  become  a  master  in  pulpit 
discourse.  But  he  should  not  allow  himself  to 
pursue  these  studies  to  the  neglect  of  immediate 
preparation  for  the  pulpit. 

(3.)  Again,  from  the  study  of  man,  as  seen  in 


SOURCES    OF    ILLUSTRATION.  261 

what  he  is  doing,  the  preacher  may  gain  abundant 
illustrations.    Here  is  thrown  open  to  him  the  vast 
arena  of  every- day  life,  in  which  myriads  of*  human 
beings  are  contending  for  existence,  wealth,  fame, 
and  countless  other  objects  of  desire.     Individual 
and  social  life,  with  their  almost  infinite  phases  and 
revelations,  life  agricultural,  commercial,  civil,  and 
religious,  with  their  numberless  anxieties,  respon- 
sibilities, and  experiences,  and  the  great  outlying 
world  of  struggling  humanity  with  all  its  hopes 
and  fears,  furnish  inexhaustible  stores  of  illustrations 
to  the  observant  and  thoughtful  preacher.     If  he 
will  only  keep  himself  in  closest  contact  and  sym- 
pathy with  men  in  all  these  varied  relations,  obli- 
gations, and  trials,  he  will  never  want  for  pertinent 
illustrations   of   divine   truth.     A   Guthrie    and   a 
Beechcr  show  us  what  can  be  done  in  this  direction. 
Our   Lord    was    remarkable   for    the    number 
of  illustrations  which  he  drew  from  common  life. 
He  was  one   of  the  "common  people,"  mingled 
with  them  in  their  daily  life  and  toil,  knew  their 
joys  and  sorrows,  and  had  perfect  sympathy  with 
them  in  all  their  trials,  and  so  "  never  man  spake 
like  this  man "  in  illustrating  divine  truth  from 
every-day  life.     Let  him  who  would  become  skilled 
in  this  manner  of  preaching  most  carefully  study 
the  discourses  of  Christ  to  see  how  frequently,  nat- 
urally, and  pertinently  he  introduces  incidents  from 
daily  life  to  render  what  he  taught  more  clear  and 


262  MANUAL    OF    PREACHING. 

impressive.  Let  him  also  note  how  every  illustra- 
tion is  made  so  perfectly  to  subserve  the  thought, 
that  it  alone  stands  forth  robed  in  light. 

3.  Lastly,  we  should  add,  that  the  preacher  may 
obtain  abundant  illustrations  not  only  from  the 
study  of  nature,  and  of  man,  but  also  from  his  own 
creation.  He  may  bring  them  into  being  through 
the  exercise  of  his  imagination.  If  he  will  properly 
cultivate  his  imaginative  faculty,  he  need  never  be 
in  want  of  appropriate  illustrations  drawn  from 
this  source.  His  brain  will  teem  with  them.  And 
the  use  of  them  is  perfectly  legitimate.  Our  Lord 
often  employed  them.  The  allegory  of  Bunyan, 
and  the  fables  of  iEsop  are  not  less  attractive  and 
powerful  because  the  characters  in  them  are  imag- 
inary. But  we  should  see  to  it  that,  like  good 
paintings,  these  creations  of  the  imagination  con- 
form to  nature,  and  that  we  give  our  hearers  to 
understand  that  we  are  not  stating  facts. 

IV.  Coming  now  to  speak  of  the  abuses  of 
illustration  in  the  sermon,  we  hardly  need  say 
that  the  use  of  an  illustration  when  not  called  for, 
is  an  abuse  of  it.  But  to  be  more  specific,  we  note 
the  following: 

1.  A  preacher  should  not  employ  illustrations 
which  themselves  require  explanation.  For  in 
such  case  the  very  purpose  of  illustration  is  de- 
feated. But  an  illustration  that  would  be  most 
apt  and  forcible  to  one  audience,  might  be  mean- 


ABUSES    OF    ILLUSTRATION.  263 

ingless  and  powerless  to  another.  Hence  a  preacher 
should  know  his  hearers  in  order  to  make  his  fie;- 
ures  light  up  the  thought  which  he  would  have 
them  see. 

2.  A  preacher  should  not  use  illustrations 
merely  for  ornament.  Although  beauty  is  desir- 
able, yet  so  weighty  are  the  themes  of  the  G-ospel, 
and  so  serious  is  the  mission  of  the  preacher,  that 
he  should  introduce  into  the  pulpit  nothing  for 
mere  ornament.  He  may  indeed  array  the  truth 
in  beautiful  robes,  but  he  should  make  it  appear 
that  these  vestments  exist  for  the  truth,  and  not 
the  truth  for  the  vestments. 

3.  Nor  should  a  preacher  use  illustrations  in 
excess.  He  should  ever  keep  in  mind  the  prov- 
ince of  illustrations  in  the  sermon — that  they  ap- 
pear in  it  only  to  accomplish  certain  definite  ends, 
— and  should  introduce  no  more  of  them  than 
are  needed  for  this  purpose.  To  crowd  a  large 
number  of  needless  illustrations  into  the  sermon, 
as  animals  into  the  ark,  is  indicative  at  once  of 
poor  taste,  and  poor  rhetoric.  Perhaps  the  young 
minister  needs  to  be  cautioned  on  this  point,  as  the 
present  tendency  seems  to  be  in  the  direction  of 
excessive  illustration.  A  profusion  of  rhetorical 
figures  may  as  effectually  conceal  the  thought,  as 
a  basket  of  flowers  the  golden  coin  that  lies  be- 
neath them.  Do  not  let  your  sermons  run  into 
stories  and  anecdotes. 


264  MANUAL    OF    PREACHING. 

4.  A  preacher  should  also  guard  against  same- 
ness of  illustrations.  He  should  carefully  avoid 
this,  if  he  be  specially  familiar  with  some  depart- 
ment of  literature  or  art,  lest  he  draw  thence  too 
many  of  his  illustrations.  For  example,  some 
preachers  are  continually  quoting  Shakespeare  as 
if  his  writings  were  the  whole  of  literature,  others 
as  constantly  draw  their  illustrations  from  Bunyan, 
while  others  still  derive  theirs  mainly  from  some 
one  of  the  physical  sciences.  The  preacher  should 
aim  not  less  at  variety  of  illustration  than  of 
thought. 

5.  It  remains  to  add  that  a  preacher  should  not 
allow  his  illustrations  to  overtop  his  thought.  He 
should  not  for  a  moment  forget  that  the  truth 
which  he  presents  is  the  sovereign,  and  that  all  his 
figures  of  speech  should  be  but  her  attendants  and 
servitors  to  increase  her  dignity  and  authority 
with  the  people.  He  should  never  permit  them 
to  usurp  her  throne  and  wield  her  scepter.  He 
should  be  on  his  guard,  too,  if  he  have  an  affluent 
imagination,  lest  his  illustrations,  like  a  necklace 
of  pearls,  conceal  the  thread  of  the  discourse,  and 
wholly  attract  attention  to  themselves. 


LECTURE  XIX. 


STYLE  IN  THE  SERMON— DEFINITION— QUALITIES— PERSPICUITY— 
PURITY. 


In  treating  of  style,  I  shall  not  attempt  an  ex- 
tended discussion  of  the  subject  (which  my  limits 
forbid),  but  shall  notice  in  a  brief  and  very  practi- 
cal manner  the  chief  qualities  of  the  style  adapted 
to  the  pulpit. 

Style  may  be  defined  the  mode  of  expressing 
one's  thoughts  and  self  in  language.  For  it  in- 
cludes the  expression  both  of  one's  thoughts  and 
of  one's  individuality.  "It  is  the  man  himself.'' 
For  as  each  man  has  certain  characteristics  which 
distinguish  him  from  every  other  man,  so  the  manner 
in.  which  each  expresses  his  thoughts  in  language  will 
be  in  some  respects  different  from  that  of  every  other 
man.  The  styles,  therefore,  of  any  two  persons 
should  be  no  more  alike  than  are  the  persons  them- 
selves. But  while  there  should  be  variety  of 
styles  as  of  faces,  there  should  be  certain  qualities 
which  inhere  in  them  all.     These  I  purpose  brielly 


266  MANUAL    OF    PREACHING. 

to  notice,   having  special  reference   to   the   style 
appropriate  to  a  sermon.     They  are  Perspicuity, 
Purity,  Precision,  Simplicity,  Energy,  Elegance. 
I.  Perspicuity. 

1.  Its  etymology — from  perspicuitas  (persjncio), 
the  clearly  seeing  through  a  thing,  as  through  the 
atmosphere,  an  object — gives  us  its  meaning.  It 
may  be  defined  as  that  quality  by  which  the  thoughts 
intended  to  be  conveyed  are  made  clearly  visible. 
It  is  the  fundamental  quality  of  all  good  writing 
and  speaking.  Quintilian  terms  it  "the  greatest 
excellence  in  discourse."  1  Without  it  the  very 
object  of  language  is  defeated.  And  just  to  the 
degree  in  which  our  thoughts  shine  through  our 
language,  will  they  be  effective.  Hence,  he  who 
is  commissioned  to  utter  the  most  momentous 
truths  which  human  lips  can  express,  should  ac- 
quire the  ability  to  set  them  forth  in  such  man- 
ner, that  they  shall  be  clearly  seen. 

2.  Among  the  causes  of  obscurity  of  style  may 
be  named  the  following: 

(1.)  The  want  of  clear  apprehension  of  the 
ideas  to  be  expressed.  It  is  evident  that  one 
cannot  convey  to  another  a  clearer  conception 
of  a  thought  than  that  which  he  has  himself. 
If  the  idea  which  he  tries  to  set  forth  be  poorly 
defined  in  his  own  mind — if  it  be  enveloped  in 
mist  to  himself — he  will  find  it  difficult  to  give  a 

1  "  De  Iustitntiouo  Oratoria,"  L.  I.,  C.  G,  41. 


PERSPICUITY    OF    STYLE.  267 

clearer  view  of  it  to  another  through  the  medium 
of  language.  Writers  who  are  in  a  fog  themselves 
will  befog  their  readers. 

(2.)  The  use  of  obscure  words.  However  clear 
the  ideas  which  a  speaker  or  writer  wishes  to  con- 
vey may  be  to  himself,  if  the  words  by  which  he 
sets  them  forth  have  no  clear  and  well-defined 
meaning  to  those  whom  he  addresses,  he  will  find 
that  they  will  also  have  a  very  misty  conception 
of  the  ideas  themselves.  He  must  not  only  have 
a  clear  conception  of  a  thought  which  he  would 
express,  but  must  also  clothe  it  in  intelligible  lan- 
guage, if  he  would  give  his  hearers  or  readers  an 
equally  clear  apprehension  of  it. 

(a.)  Technical  and  scientific  terms  are  a  fruitful 
source  of  obscurity,  and  should  be  sparingly  used 
by  a  preacher,  since  few  of  his  audience  will  under- 
stand them.  For  example,  in  referring  to  Geology, 
he  should  not  speak  of  the  Silurian,  Devonian,  and 
Carboniferous  formations,  or  to  Zoology,  of  the  Ver- 
tebrates, Articulates,  Mollusks,  Radiates,  and  Pro- 
tozoans. Scientific  and  technical  terms  should  not 
indeed  be  entirely  discarded,  especially  theological 
terms,  but  when  used  they  should  generally  be 
accompanied  by  an  explanatory  phrase. 

(b.)  Obsolete  words  also  sometimes  cause  ob- 
scurity in  language.  Words,  like  fashions,  may 
become  obsolete.  The  writings  of  Chaucer  and 
Spenser  need  a  glossary  in  order  to  be  well  un- 


268  MANUAL    OF    PREACHING. 

derstood,  and  the  same  is  true,  though  in  a  less 
degree,  of  the  works  of  Shakespeare.  Hence  a 
preacher,  conversant  with  such  authors,  should 
guard  against  using  words  from  them,  which  though 
familiar  to  him,  would  not  be  understood  by  an 
audience  of  ordinary  intelligence. 

(c.)  Obscurity  in  words  may  also  result  from 
the  use  of  certain  derivatives  from  foreign  lan- 
guages, whose  meanings  are  not  generally  well 
understood  without  a  knowledge  of  those  languages. 
Since  the  English  language  is  largely  eclectic,  hav- 
ing drawn  most  liberally  from  other  languages,  it 
contains,  in  addition  to  its  large  Anglo-Saxon 
element,  a  multitude  of  foreign  words,  many  of 
which  are  not  clearly  understood  by  the  common 
people.  Now,  the  preacher,  who  has  learned  the 
meaning  of  such  terms  mainly  from  a  knowledge 
of  the  languages  from  which  they  have  come, 
should  guard  against  using  them  too  frequently 
in  addressing  those  who  cannot,  like  himself,  at 
once  comprehend  the  meaning  of  the  word  from  a 
knowledge  of  the  elements  of  which  it  is  composed. 
While  not  discarding  such  words,  he  should  use 
them  sparingly,  and  always  in  such  connection 
that  their  meaning  may  be  readily  understood. 

id.)  Again,  the  use  of  a  word  in  different  mean- 
ings in  the  same  sentence  not  infrequently  makes 
the  sense  obscure.  Human  language,  as  is  well 
known,  is  made  up  of  signs  which  by  common  con- 


PERSPICUITY   OF   STYLE.  269 

sent  stand  for  ideas  or  conceptions.  At  first,  each 
word  had  but  a  single  meaning.  It  was  called 
into  being  to  express  some  definite  object  or  idea. 
But  as  those  who  used  the  language  grew  in  in- 
telligence, and  gained  ideas  faster  than  they  found 
new  words  by  which  to  express  them,  they  were 
obliged  to  use  the  same  word  in  different  senses — 
to  give  to  it  besides  its  first  and  original  meaning, 
other  significations.  And  this  process  has  gone  on 
until  there  are  very  few  words  of  much  age  in  our 
language,  which  are  not  made  to  stand  each  for 
several  ideas.  Now  it  is  evident  that  if  a  word  be 
used  in  different  senses  in  a  sentence,  it  will,  unless 
care  be  taken,  tend  to  confuse  the  hearer  or  reader, 
who  will  always  be  in  doubt  which  of  the  various 
meanings  to  give  the  term.  Care  also  should  be 
taken  to  avoid  using  important  terms — especially 
theological — in  different  senses  in  a  discourse,  and 
when  such  use  seems  necessary,  the  different  senses 
in  which  the  term  is  employed  •  should  be  clearly 
indicated. 

(3.)  But  obscurity  of  style  may  result  as  well  from 
obscure  construction,  as  from  obscure  words.  The 
meaning  of  a  writer  or  speaker  may  be  as  effect- 
ually hidden  by  a  poorly  constructed  sentence, 
as  by  any  defect  in  the  words  which  compose  it. 
Two  or  three  of  the  more  common  faults  of  con- 
struction are  the  following; — 

(a.)  The  remoteness  of  the  relative  from  its  an- 


270  MANUAL    OF    PREACHING. 

tecedent.  They  should,  of  course,  come  as  near 
together  as  possible. 

(b.)  The  remoteness  of  a  subordinate  clause  from 
that  which  it  qualifies.  This  is  a  fruitful  cause 
of  obscurity  in  sentences.  The  clause  should,  like 
am  adverb,  be  brought  into  close  proximity  with 
whatever  it  modifies. 

(c.)  Sentences  of  undue  length.  It  is  often  dif- 
ficult to  keep  in  the  memory  the  various  modifica- 
tions which  a  thought  receives  in  its  progress  through 
a  very  long  sentence.  Unless  the  sentence  be  con- 
structed with  great  care,  the  mind  will  become  con- 
fused amidst  the  labyrinth  of  qualifying  phrases. 
Lengthy  sentences  are  not  to  be  wholly  avoided. 
They  are  sometimes  needed  to  give  variety  to  one's 
style,  but  when  used,  care  should  be  taken  so  to 
frame  them,  that  the  meaning  of  each  part  may 
be  understood  as  the  sentence  advances;  or,  if  the 
sense  be  suspended  till  near  the  close  of  the  sen- 
tence, there  should  be  a  repetition  of  the  principal 
word  or  words  on  which  the  grammatical  construc- 
tion depends. 

3.  Among  the  means  of  attaining  perspicuity 
of  style  may  be  noted  the  following. 

(1.)  Shun  the  causes  named  which  produce 
obscurity. 

(2.)  Keep  in  mind  the  intellectual  condition  of 
your  hearers;  and  employ  only  such  language  and 
iorms  of  construction  as  will  make  the  ideas  which 


PERSPICUITY    OF   STYLE.  271 

3rou  would  convey,  easily  understood  by  them. 
Perspicuity  of  style  is  not  an  absolute  quality,  for 
a  style  which  would  be  perspicuous  to  one  audience 
might  be  obscure  to  another.  Hence  a  preacher 
should  take  into  account  the  intellectual  condition 
of  his  hearers,  in  order  that  he  may  adapt  his  style 
to  their  needs.  Endeavor,  therefore,  not  only  to 
know  the  degree  of  intelligence  which  the  majority 
of  your  people  have,  but  also  the  manner  in  which 
they  think  and  express  themselves,  and  adapt  your 
style,  as  far  as  proper,  to  their  mental  habits. 

(3.)  Use  largely  words  of  Anglo-Saxon  origin. 
Dr.  Trench  thinks  that,  "If  the  English  language 
were  divided  into  a  hundred  parts,  sixty  would  be 
Saxon,  thirty  would  be  Latin,  including  of  course 
the  Latin  which  has  come  to  us  through  the  French, 
five  would  be  Greek;  leaving  the  other  five,  per- 
haps too  large  a  residue,  to  be  divided  among  all 
the  other  languages,  from  which  we  have  adopted 
isolated  words."  x 

These  Anglo-Saxon  words  are  most  used  and  best 
understood  by  the  masses.  Indeed,  the  language 
of  common  life  is  largely  made  up  of  them.  They 
form  the  language  of  home  and  of  business.  It  is  al- 
ways the  language  by  which  we  express  deep  feel- 
ing. Hence  it  is  evident  that  the  preacher  who 
shall  use  most  largely  this  form  of  speech,  will 
make  himself  best  understood  by  the  people.     And 

1  Quoted  from  Marsh's  "  Lectures  on  the  English  Language,"  p.  119. 


272  MANUAL    OF    PREACHING. 

one  can  do  this  without  descending  to  vulgarisms. 
It  is  not  necessary  to  be  inelegant  in  language  in 
order  to  make  large  use  of  Saxon  words.  Some  of 
our  best  writers — as,  for  example,  President 
Woolsey, — are  noted  for  their  use  of  these  words. 
(4.)  Study  authors  who  excel  in  perspicuity  of 
style.  The  writings  which  should  be  carefully  read 
for  this  purpose,  are  those  of  Chaucer,  Shakespeare, 
Addison,  and  Irving;  and  to  these  should  be  added 
the  English  Bible.  Mr.  Gr.  P.  Marsh  has  found  by 
actual  count  that,  "in  the  Prologue  to  the  Can- 
terbury Tales,  (first  four  hundred  and  twenty 
verses,)  there  are  eighty-eight  per  cent,  of  Anglo- 
Saxon  words;  in  Shakespeare,  Henry  IV.,  Part  1, 
Act  II.,  ninety-one  per  cent. ;  in  Addison,  several 
numbers  of  Spectator,  eighty- two  per  cent. ;  in  Irv- 
ing, Stout  Gentleman,  eighty-five  per  cent.'7  j1  and 
these  he  gives  as  fair  examples  of  the  predomi- 
nance of  Anglo-Saxon  words  in  the  works  of  these 
authors.  In  the  English  Bible  he  finds  "  a  vocab- 
ulary, wherein,  saving  proper  names  and  terms 
not  in  their  nature  translatable ,  scarce  seven  words 
in  the  hundred  are  derived  from  any  foreign  source." 2 
It  is  a  hopeful  sign  for  our  Anglo-Saxon  speech, 
that  the  best  English  and  American  writers  of  the 
present  century  employ  it  more  largely  than  did 
those  of  the  last,  and  we  may  hope  that  the  time 

1  "  Lectures  on  the  English  Language,"  p.  125. 

2  Ibid.,  p.  86. 


PURITY    OF    STYLE.  273 

is  not  distant,  when  our  best  authors  shall  return 
to  the  simplicity  and  vigor  of  style  which  char- 
acterized the  early  English  writers. 
II.   Purity. 

1.  Purity  of  English  style  is  that  quality  by 
which  thoughts  are  set  forth  in  language  of  which 
the  words,  and  their  meanings,  and  their  construc- 
tion are  thoroughly  English. 

2.  It  is  a  quality  next  in  importance  to  perspi- 
cuity itself.  For  though  perspicuity  does  not  al- 
wa}^s  depend  on  purity  of  style,  yet  it  is  largely  in- 
debted to  this  quality.  One  may,  perhaps,  to  cer- 
tain audiences,  express  his  meaning  more  clearly 
by  using  an  impure  style — for  example,  a  style 
largely  made  up  of  slang  words  and  phrases, — but 
generally  it  will  be  found  that  purity  of  style  is  es- 
sential to  greatest  perspicuity.  To  the  scholar, 
purity  of  style  is  a  quality  of  no  little  value.  For 
the  purer  the  medium  through  which  he  gains 
knowledge,  the  more  quickly  he  acquires  it.  His 
native  tongue  is  that  through  which,  during  a  life- 
time, he  is  both  to  study  the  thoughts  of  others 
and  to  communicate  his  own.  Hence  it  is  greatly 
for  his  interest  to  promote  in  every  possible  way 
its  purity.  And  purity  of  style  is  no  less  valuable 
to  the  preacher.  For  the  more  momentous  the 
truth  which  is  to  be  conveyed  through  the  medium 
of  language,  the  more  important  is  it  that  such 
medium  be  pure.     The  preacher,  therefore,  should 


274  MANUAL    OF    PREACHING. 

be  of  all  men  most  interested  in  making  the  lan- 
guage which  he  speaks,  as  pure  as  possible. 

3.  Impurity  of  style  may  result  from  three 
causes, — impurity  in  words,  in  their  meanings,  and 
in  their  arrangement  in  sentences.  This  division, 
suggested  by  Quintilian,  as  Dr.  Campbell  tells  us, 
is  followed  by  him  in  his  "  Philosophy  of  Rhetoric," 
and  seems  the  best  for  the  treatment  of  the  subject. 
I  shall  notice  briefly  each  of  these  heads,  with 
special  reference  to  the  pulpit,  leaving  you  to  pur- 
sue the  topic  more  at  length  in  extended  works  on 
style. 

(1.)  From  the  use  of  words  not  purely  English. 
As  language  is  a  fashion,  so,  like  other  fashions, 
it  is  undergoing  changes  in  words,  in  the  mean- 
ings attached  to  them,  and  in  their  construction. 
A  word  that  is  in  fashion  in  one  age,  may  be 
out  of  style  in  another.  The  umpire  which  must 
decide  in  every  case,  is  the  usage  of  the  best 
writers  and  speakers  of  the  language.  Whenever, 
then,  a  writer  or  speaker  employs  a  word  which 
is  not  used  by  those  who  write  and  speak  the  lan- 
guage best,  he  commits  what  is  termed  a  barbarism 
in  language.  This  is  done  in  various  ways,  as  for 
example,  the  following: 

(a.)  By  employing  obsolescent  and  obsolete 
words.  Since  words  are  liable  to  j^ass  from  good 
usage,  to  become  less  and  less  employed,  until  they 
wholly  retire  from  good  English,  unless  one  look 


PURITY    OF    STYLE.  275 

carefully  to  his  language,  he  may  find  himself,  now 
and  then,  using  words  which  have  had  their  day 
and  been  cast  aside.  He  should  especially  be  on 
his  guard  in  this  respect,  if  he  be  conversant  with 
such  early  English  writers  as  Chaucer,  and  Spenser, 
or  even  Shakespeare.  For  many  of  the  words 
which  were  in  fashion  when  they  wrote,  have  been 
forced  to  give  place  to  others.  It  is  true  that 
many  of  these  Saxon  .words  and  phrases  are  again 
coming  into  use,  but  one  cannot  with  more  im- 
punity anticipate  fashion  in  language,  than  in  dress. 
He  must  go  with  it.  Says  Max  Muller,  in  his  able 
work  on  "The  Science  of  Language,"  "Al- 
though there  is  a  continuous  change  in  language, 
it  is  not  in  the  power  of  man  either  to  produce  or 
to  prevent  it.  We  might  think  as  well  of  changing 
the  laws  which  control  the  circulation  of  our  blood, 
or  of  adding  an  inch  to  our  height,  as  of  altering 
the  laws  of  speech,  or  inventing  new  words  accord- 
ing to  our  own  pleasure."  1 

But  though  we  may  not  use  many  of  the  terms 
employed  by  the  early  English  writers,  yet  it  is 
allowable,  whenever  we  have  occasion  to  quote 
from  them,  to  cite  their  precise  language,  however 
obsolete  it  may  be.  But  never  affect  antiquated 
English,  as  some  persons,  antiquated  dress. 

(b.)  By  employing  foreign  words  not  naturalized. 
While  words  are  dropping  out  of  our  language,  it 

'  Page  47. 


276  MANUAL    OF    PREACHING. 

is  replenishing  itself  by  receiving,  in  various  ways, 
new  terms.  One  of  these  sources  of  increase  is 
the  incorporation  into  itself  of  words  from  other 
languages.  This  is  often  a  great  convenience,  and 
sometimes  becomes  a  necessity.  As  knowledge 
grows,  and  the  arts  and  sciences  multiply,  new 
terms  must  be  found  by  which  to  express  new 
ideas.  The  ancient  languages,  especially  the  classic 
tongues,  furnish  by  various  combinations  abundant 
terms  to  supply  these  needs.  The  nomenclatures 
of  the  arts  and  sciences,  which  they  give  us,  are 
of  great  value,  as  they  furnish  a  common  language 
for  all  who  study  those  subjects.  Yet  besides 
these  terms,  there  are  words  which  occasionally 
appear  in  our  language,  but  which  have  not  been 
recognized  as  belonging  to  it,  and  are  not  employed 
by  our  best  writers.  Such  words,  like  foreigners 
in  our  Republic,  may,  after  a  suitable  length  of 
time,  become  naturalized,  but  they  must  previously 
for  some  time  be  put,  as  it  were,  on  their  good 
behavior.  Such,  for  example,  has  been  the  his- 
tory of  the  word  ignore.  The  attempt,  we  are  told, 
was  made  in  Dr.  Johnson's  time,  to  introduce  it 
into  our  language,  but  it  failed.  It  has  been  on 
trial  since,  and  now,  after  almost  a  hundred 
years  of  probation,  it  has  worked  its  way  into  good 
usage. 

(c.)  By  employing  new  words  not  yet  recognized. 

As  the  vocabulary  of  our  language  is  constantly 


PURITY   OF   STYLE..  277 

increasing,  not  only  by  the  addition  of  words 
from  foreign  tongues,  but  also  by  the  manufacture 
of  terms  wholly  new,  or  of  terms  formed  by  com- 
pounding two  or  more  old  ones,  it  will  often  happen 
that  such  words  will  present  themselves  to  us  for 
recognition  and  use.  And  it  frequently  requires 
nice  judgment  to  decide  whether  to  reject  or  to 
accept  such  a  word.  The  length  of  time  during 
.which  the  word  may  have  been  before  the  public, 
is  not  the  criterion  by  which  a  decision  must  be 
made.  However  long  the  word  may  have  been 
before  the  public,  if  it  have  not  secured  for  itself 
recognition  by  the  best  speakers  and  writers  of 
the  language,  it  should  not  be  adopted  by  us.  As 
''confidence  is  a  plant  of  slow  growth"  in  respect 
to  men,  so  it  should  be  in  regard  to  such  words. 
Let  them  have  a  fair  trial,  and  then,  if  they  prove 
themselves  worthy,  it  will  be  time  enough  to  admit 
them  into  our  vocabulary. 

(2.)  From  the  use  of  words  and  phrases  with 
meanings  not  in  accordance  with  their  signification 
in  pure  English.  This  fault  is  termed  by  gramma- 
rians an  impropriety.  Since  each  word  is  a  sign 
of  one  or  more  ideas  or  relation  of  ideas,  it  is 
manifest  that  unless  such  word  be  always  used  in 
one  of  these  acknowledged  and  definite  significa- 
tions, it  will  not  only  be  used  improperly,  but  will 
also  confuse  the  reader  or  hearer.  Being  ignorant 
of  the  new  sense  given  to  it,  he  will  be  somewhat 


278  MANUAL    OF    PREACHING. 

in  the  condition  of  one  addressed  in  an  unknown 
tongue.  In  vain  shall  we  employ  only  words  of 
established  reputation,  and  constructions  conformed 
to  grammatical  and  rhetorical  rules,  if  we  do  not 
also  give  to  the  words  which  we  use,  their  proper 
and  recognized  meanings.  But  as  these  terms  are 
liable  to  change  their  old  meanings  for  new  ones, 
or  to  take  additional  significations,  care  should  be 
taken  to  employ  them  only  in  those  senses  which 
are  recognized  at  the  time,  by  the  best  writers  and 
speakers.  It  is  sometimes  difficult  to  know  just 
when  it  is  proper  to  use  a  word  in  some  meaning 
which  it  may  have  recently  assumed.  For  example, 
the  word  contraband,  has,  within  the  last  few  years, 
been  used  among  us  to  signify  not  only  "  prohibited 
merchandise  or  traffic,"  but  also  "  a  negro  slave." 
In  such  cases  of  doubt,  we  should  be  guided  by 
the  standard  authority — the  usage  of  the  best 
writers  and  speakers.  In  the  use  of  words  as  of 
articles  of  dress,  it  is  better  to  be  a  little  behind 
the  fashion  than  before  it. 

(3.)  From  the  use  of  sentences  not  constructed 
in  accordance  with  English  idioms.  This  is  termed 
a  solecism.  The  arrangement  of  words  in  a  sen- 
tence may  be  as  much  at  variance  with  pure  Eng- 
lish, as  words  and  their  meanings.  Every  language 
has  forms  of  construction  peculiar  to  itself — its 
idioms — to  which  those  must  conform,  who  would 
speak  and  write  the  language  correctly.     To  com- 


PURITY    OF    STYLE.  279 

mit  a  solecism  is,  in  a  writer,  a  grave  offence, 
because  he  is  supposed  to  know  at  least  the  gram- 
mar of  his  own  language.  Passing  over  very  nu- 
merous cases  of  this  kind,  which  may  be  found 
noticed  in  most  of  our  grammars  and  rhetorics,  let 
us  refer  to  two  or  three  of  these  errors  into  which 
one,  unless  on  his  guard,  is  likely  to  fall. 

(a.)  The  indiscriminate  use  of  the  subjunctive 
and  indicative  moods  in  conditional  sentences. 
Since  both  forms  are  thus  employed  by  good 
writers,  their  indiscriminate  use  should,  perhaps,  be 
called  an  inconsistency  rather  than  an  impurity  in 
construction.  As  to  which  mood  is  preferable,  there 
is  much  discussion,  but  there  is  now  a  manifest 
tendency  to  the  exclusive  use  of  the  indicative. 
Many  good  writers  use  in  this  form  all  verbs  ex- 
cept the  verb  to  be.  Dr.  Webster  strongly  advo- 
cates the  use  of  the  indicative  mood  in  all  verbs 
to  express  a  present  or  past  event  conditionally, 
and  this,  he  maintains,  is  in  accordance  both  with 
the  analogy  of  the  language,  and  with  the  usage 
of  its  best  speakers  and  writers.1 

Dean  Alforcl,  in  his  little  work  entitled  "The 
Queen's  English,"  while  admitting  the  strong 
tendency  of  the  subjunctive  mood  to  retire  be- 
fore the  indicative,  would  have  the  subjunctive  form 
retained  in  a  conditional  sentence,  whenever  the 
speaker  or  writer  intends  to  express  doubt,  and 

1  See  pp.  52-54,  Introduction,  Webster's  Dictionary,  1848. 


280  MANUAL    OF    PREACHING. 

he  approves  of  the  rule  laid  down  by  Dr.  Latham 
by  which  to  determine  the  fact,  viz.,  "Insert, 
immediately  after  the  conjunction,  one  of  the  fol- 
lowing phrases:  (1.)  as  is  the  case;  (2.)  as  may  or 
may  not  be  the  case.  By  ascertaining  which  of 
these  two  supplements  expresses  the  meaning  of 
the  speaker,  we  ascertain  the  mood  of  the  verb 
which  follows.  When  the  first  formula  is  the 
one  required,  there  is  no  element  of  doubt,  and 
the  verb  should  be  in  the  indicative  mood.  If  (as 
is  the  case)  he  is  gone,  I  must  follow  him.  When 
the  second  formula  is  the  one  required,  there  is  an 
element  of  doubt,  and  the  verb  should  be  in  the  sub- 
junctive mood,  If  (as  may  or  may  not  be  the  case) 
he  be  gone,  I  must  follow  him."2 

(b.)  The  insertion  of  an  adverb  between  the 
sign  of  the  infinitive  and  the  verb.  Dr.  Bushnell, 
in  his  volume  entitled  "The  vicarious  Sacrifice" 
(page  193,)  writes  thus,  "  On  the  whole,  it  does 
not  appear  that,  previous  to  entering  on  his  pub- 
lic ministry,  when  he  was  thirty  years  old,  he 
has  clone  anything  more  than  to  beautifully  and 
exactly  fulfill  his  duties."  Prof.  Shedd,  in  his 
Homiletics  (page  190),  says,  "  It  is  not  enough  to 
barely  state  a  proof."  Although  this  form  of  con- 
struction seems  to  be  coining  into  general  use,  yet 
it  has  not  the  highest  authority  in  its  favor. 
4.  To  attain  purity  of  style  we  should, 

2  "The  Queen's  English,"  p.  211. 


PURITY   OF    STYLE.  281 

(1.)  Guard  against  the  causes  named  which  pro- 
duce impurity  of  style.  For  this  purpose  we  should 
study  carefully  the  best  treatises  upon  the  English 
language,  and  especially  such  dictionaries  as  Web- 
ster's and  Worcester's. 

(2.)  Endeavor  in  conversation  to  use  language 
in  its  purity.  We  should  avoid  the  use  of  slang. 
We  may  be  choice  in  our  diction  without  the  ap- 
pearance of  effort  or  affectation.  We  should  note 
the  manner  in  which  accomplished  conversational- 
ists express  their  thoughts.  Dr.  Webster  maintains 
''  that  general  and  respectable  usage  in  speaking  is 
the  genuine  or  legitimate  language  of  a  country, 
to  which  the  written  language  ought  to  be  con- 
formed." x 

(3.)  Read  with  care  the  authors  noted  for  purity 
of  style.  Especially  should  Addison  and  Irving  be 
read  for  this  purpose. 

(4.)  Write  with  constant  reference  to  this  qual- 
ity. Grammar  and  dictionary  should  be  always  at 
hand  for  consultation  in  every  case  of  doubt.  Keep 
for  constant  reference  a  catalogue  of  the  unau- 
thorized words  and  phrases  in  common  use,  to 
avoid  them. 

1  Introduction,  Dictionary,  p.  54. 


LECTURE  XX. 

STYLE  IN  THE  SERMON— QUALITIES— PRECISION— SIMPLICITY— 
ENERG  Y—ELEGA  NCE. 

III.  Precision  is  the  third  characteristic  of  a 
good  style  which  we  notice. 

1.  It  is  that  quality  of  style  by  which  the  ex- 
act ideas  designed  to  be  conveyed,  and  those  only, 
are  expressed.  Yinet  has  well  pointed  out  the 
distinction  between  propriety  of  style  and  precision, 
by  showing  that  propriety  requires  accuracy  of 
words  as  signs,  and  that  precision  requires  that 
their  number  be  reduced  to  what  is  necessary.1 
Hence,  precision  of  style  in  pulpit  discourse  must 
be  to  some  degree  a  relative  quality.  The  char- 
acter of  the  audience  and  the  nature  of  the  theme 
must  determine  in  each  case  how  fully  the  subject 
should  be  developed.  But,  whatever  be  the  theme 
or  the  audience,  precision  requires  that  no  more 
words  be  used  than  are  needed  accurately  to  set 
forth  the  thought,  and  to  gain  the  end  in  view. 

1  Homiletics,  p.  352. 


PRECISION    OF   STYLE.  283 

This  the  etymology  of  the  term  indicates.  It  sig- 
nifies "  a  cutting  off  before,"  and  so  comes  to 
mean  a  removing  of  all  superfluities  from  the  state- 
ment of  a  thought. 

2.  Of  the  great  value  of  precision  of  style  to 
the  preacher,  little  need  be  said.  The  instructive- 
ness  and  power  of  his  preaching  will  largely  de- 
pend upon  it.  He  has  to  deal  not  only  with  great 
facts,  but  also  with  great  ideas — truths  that  require 
for  their  proper  setting  forth  accuracy  of  expres- 
sion. For  they  are  largely  truths  without  the 
range  of  common  thinking,  and  about  which  not  a 
few  persons  have  very  misty  conceptions.  Now  it 
is  the  preacher's  mission  to  make  these  truths  stand 
out  with  such  clear  outline  and  vivid  distinctness 
that  they  shall  have  full  power  over  his  hearers. 
By  precision  of  style  he  will  also,  in  no  small  de- 
gree, increase  the  interest  of  his  audience  in  his 
discourse.  "He  will  not,  by  misty  explanations, 
needless  repetitions,  and  irrelevant  thoughts,  cause 
their  interest  to  flag,  but  will  carry  it  forward  con- 
stantly deepening,  as  the  waters  of  a  river  moving 
toward  the  ocean.  Hence  this  quality  greatly  con- 
tributes to  give  to  the  thought  of  a  sermon  the 
"constant  progress"  so  highly  commended  by 
Theremin. 

3.  To  gain  precision  of  style  we  must, 

(1.)  Learn  to  think  precisely.     Precise  speaking 
and  writing  will  follow  only  precise  thinking.     We 


284  MANUAL    OF    PREACHING. 

must,  then,  think  through  the  subjects  of  our  ser- 
mons as  well  as  around  them,  if  we  would  set  them 
forth  to  the  people  in  bold  outlines.  We  should 
not  begin  to  write  until  the  subject  in  its  full  de- 
velopment appears  luminous  before  us.  Having 
thus  a  clear  knowledge  of  our  theme,  we  shall  know 
just  what  we  wish  to  say,  and  shall  not  be  likely  to 
repeat  ourselves,  or,  enveloped  in  mists,  to  wander 
from  the  true  course  of  thought,  but  seeing  with 
clear  vision  the  whole  way  as  it  stretches  before 
us,  we  shall  be  able  constantly  to  advance  with  no 
uncertain  or  irregular  steps. 

(2.)  Study  and  copy  writers  most  noted  for  pre- 
cision of  style.  We  should  carefully  observe  in 
what  manner  they  develop  thought.  For  this  pur- 
pose it  is  often  well  to  take  Dr.  Franklin's  method 
— to  read  a  page  or  two  of  one  of  these  authors, 
and  then,  closing  the  book,  to  see  with  what  pre- 
cision we  can  set  forth  in  our  own  words  what  we 
have  read,  and  then  to  compare  our  composition  with 
the  original.  It  is  also  well  to  take  this  course 
with  a  Greek  or  Latin  classic,  and,  when  we  have 
done  our  best  in  the  translation,  to  contrast  it  with 
the  text.  It  was  by  intense  study  of  the  writings 
of  Thucydides  that  Demosthenes  attained  his 
marvelous  precision  and  vigor  of  style.  The 
writings  especially  commended  to  you  for  study 
are  those  of  "  Junius,"  John  Foster,  and  Daniel 
Webster. 


SIMPLICITY    OF    STYLE.  285 

(3.)  Study  dictionaries  and  treatises  on  the  use 
of  words,  to  learn  the  exact  meaning  of  words 
nearly  synonymous.  For  this  purpose  the  dis- 
criminated synonyms  found  in  Webster's  Diction- 
ary are  very  valuable.  Both  Webster's  and 
Worcester's  dictionaries  should  be  made  a  daily 
study  by  one  bent  on  excelling  in  precision  of 
style. 

(4.)  In  writing,  ever  aim  at  the  utmost  precision 
of  style.  We  should  try  to  set  forth  thought 
exactly  as  it  lies  in  the  mind,  to  find  out  the  most 
fitting  words  by  which  to  express  it,  and  to  use 
only  whatever  terms  may  be  needed  for  this  pur- 
pose. Especially  should  we  guard  against  a  slip- 
shod manner  of  expression. 

IV.  Simplicity. 

1.  We  would  define  simplicity  of  style  as  that 
quality  by  which  thoughts  are  set  forth  in  an  in- 
artificial manner.  The  derivation  of  the  term — 
from  simplex  (without  a  fold,  or  having  one  fold, 
as  opposed  to  multiplex,  having  many  folds) — sug- 
gests its  meaning.  It  is  allied  to  perspicuity,  but 
differs  from  it,  since  a  style  may  be  perspicuous 
without  being  simple. 

It  is  a  qualit}^  of  style  that  contributes  in  no 
small  degree  to  the  effectiveness  of  a  sermon.  It 
is  adapted  to  the  various  intellectual  conditions  of 
an  audience.  In  nearly  every  congregation  are 
to  be  found  persons   of  very  diverse   degrees   of 


286  MANUAL    OF    PREACHING. 

intelligence,  from  the  illiterate  to  the  liberally 
educated.  Hence,  a  style  which  would  be  appre- 
ciated by  the  more  intelligent  part  of  an  audience 
might  be,  from  its  want  of  simplicity,  almost 
powerless  over  the  remaining  part. 

It  also  opens  a  way  to  the  heart.  The  heart 
knows  its  own  language,  and  is  moved  only  by 
it.  It  will  not  open  itself  if  addressed  in  any 
other.  It  detects  all  disguises.  Now  the  language 
of  the  heart  is  always  artless.  It  never  thinks  of 
the  form  in  which  to  express  emotion.  It  is  too 
much  occupied  with  the  emotion  itself  to  think  of 
the  language  in  which  its  feeling  should  utter  itself. 
When,  therefore,  it  is  addressed  in  any  otherlanguage, 
it  is  inclined  to  suspect  that  the  speaker  cannot  be 
wholly  sincere.  And  when  the  heart  has  this 
lurking  suspicion,  it  will  not  open  itself  readily,  if 
at  all,  to  appeals  from  such  a  source.  Hence  it  is 
important  to  the  preacher  to  acquire  a  style  of  dis- 
course as  simple  as  possible. 

2.  To  acquire  this  quality  of  style  we  should, 
(1.)  Speak  from  the  heart.  We  should  be  thor- 
oughly sincere  in  all  our  pulpit  utterances,  and  not 
say  anything  because  it  is  expected  of  us,  but 
only  what  we  feel,  and  so  must  speak.  Thus  our 
utterances,  always  coming  from  the  heart,  will 
naturally  and  readily  clothe  themselves  in  simple 
expression,  and  will  go  straight  to  the  hearts  of 
others. 


ENERGY   OF   STYLE.  287 

(2.)  Make  the  plans  of  our  sermons  as  simple 
as  possible.  We  should  not  forget  that  simplicity 
in  a  plan  is  not  inconsistent  with  its  originality,  for 
a  plan  may  be  both  simple  and  original.  It  should 
be  original  in  its  simplicity.  We  cannot  bestow  too 
much  labor  on  the  thoughts  which  we  embody  in  a 
plan,  while  we  cannot  too  carefully  avoid  putting 
them  into  an  artificial  form.  The  first  plan  which 
suggests  itself  is  not  always  the  simplest.  It  is  well 
to  arrange  the  several  parts  of  a  plan  in  the 
order  in  which  they  would  naturally  occur  to  one's 
mind. 

(3.)  Read  with  care  such  authors  as  Chaucer 
and  Spenser,  Goldsmith  and  Irving,  noted  for  the 
simplicity  of  their  style.  Observe  in  their  writings 
the  absence  of  all  apparent  art,  see  how  naturally 
thought  follows  thought,  how  gracefully  each  illus- 
tration comes  forth  to  serve  the  theme,  and  with 
what  ease  the  thoughts  move  forward  in  their  de- 
velopment. 

V.  Energy. 

1.  The  Greek  word  evspyew,  action,  (from 
evepyrjs,  active,  working,)  indicates  the  meaning  of 
energy  as  a  quality  of  style.  It  stands  for  that 
characteristic  in  style  which  results  from  a  mind 
thoroughly  aroused,  and  intent  on  uttering  its  con- 
victions. It  is  that  quality  of  style  by  which 
thoughts  are  forcibly  expressed.  Dr.  Webster  de- 
fines it,   "  Strength  of  expression,  force  of  utter- 


288  MANUAL    OF   PREACHING. 

ance  ; "  Dr.  Campbell  calls  it  "Vivacity;"  Dr. 
Whately,  "Energy;"  Professor  Vinet,  "Strength;" 
Professor   Shedd,   "  Force." 

2.  The  great  value  of  this  quality  of  style  to  a 
preacher  must  be  evident.  Many  of  the  truths 
which  he  is  commissioned  to  set  forth  to  the  people, 
are  of  such  infinite  moment  to  them,  that  it  is  of 
the  first  importance  that  they  be  presented  in  the 
most  forcible,  though  tender,  manner.  While  there 
are  some  truths  of  Christianity  which  do  not  need 
to  be  set  forth  with  as  much  strength  of  expression 
as  others,  yet  the  whole  truth  of  God  as  revealed 
in  his  Word  would  seem  to  require  greater  energy 
of  statement  than  truths  which  relate  merely  to 
this  life.  And,  then,  it  must  be  confessed  that  not 
a  few  of  these  Biblical  truths  are  not  only  un- 
interesting, but  even  distasteful,  to  unrenewed 
men,  who  will  not  give  to  them  earnest  attention 
unless  urged  by  others.  Hence,  the  more  forcibly 
and  vividly  a  preacher  sets  forth  these  great 
themes  of  revelation,  the  greater  will  be  his 
success.  A  Whitefield,  a  Wesley,  and  a  Finney 
show  us  what  power  lies  in  this  manner  of  pre- 
senting the  truth. 

3.  As  to  the  means  of  attaining  this  quality  of 
style,  I  must  refer  you  for  full  particulars  and  dis- 
cussion to  such  extended  works  on  style  as  those 
of  Dr.  Campbell,  Archbishop  Whately,  and  Pro- 
fessor Phelps.     It  is  my  purpose  to  indicate  only 


ENERGY    OF    STYLE.  289 

the  chief  means  by  which  this  excellence  in  pulpit 
discourse  may  be  acquired. 

(1.)  We  should  try  to  feel  the  full  force  of  the 
truth  which  we  are  to  present.  We  should  medi- 
tate on  it,  pray  over  it,  until  it  shall  enter  into  and 
become,  as  it  were,  a  part  of  our  being,  and  stir 
the  soul  to  its  depths.  Thus  full  of  the  truth  and 
quickened  and  energized  by  its  power,  we  shall 
naturally  lay  hold  of  forms  of  expression  full  of 
vigor  and  force.  Deep  feeling  will  always  find 
forcible  utterance.  People  always  speak  forcibly 
when  angry,  or  when  aroused  by  any  deep  feeling. 
So  will  it  be  with  the  preacher.  When  he  feels 
most  deeply  he  will  speak  most  forcibly. 

(2.)  Use,  as  far  as  propriety  permits,  specific 
rather  than  generic  terms.  For  the  more  specific 
the  term,  the  fuller  the  description,  and  so  the  more 
vivid  will  be  the  conception.  But  in  the  use  of 
such  terms  care  should  be  taken  not  to  go  beyond 
the  bounds  of  propriety.  Sometimes  a  generic 
term  is  desirable  to  soften  an  expression. 

(3.)  Use,  in  general,  the  metaphor  rather  than  the 
simile.  Since  a  metaphor  is  a  condensed  simile, 
it  is  the  more  forcible  expression.  It  needs  but  a 
statement  of  the  two  sentences — The  English 
fought  like  lions  at  Inkermann,  and,  The  English 
were  lions  at  Inkermann — to  sec  which  form  of 
expression  is  the  more  energetic.  When  Daniel 
Webster  said  of  Alexander  Hamilton, — "  He  smote 


290  MANUAL    OF    PREACHING. 

the  rock  of  the  national  resources,  and  abundant 
streams  of  revenue  gushed  forth.  He  touched  the 
dead  corpse  of  the  Public  Credit,  and  it  sprung 
upon  its  feet," — how  he  would  have  shorn  these 
sentences  of  their  strength  had  he  removed  his 
metaphors  and  put  in  their  place  similes. 

(4.)  Make  large  use  of  figurative  language. 
For  figures  of  speech  breathe  life  into  thought, 
and  so  give  vividness  and  power.  But  they  should 
not  be  used  to  such  excess  as  to  smother  the 
thought  to  which  they  have  given  life. 

(5.)  Use  no  more  words  than  are  needed.  It 
is  with  thought  as  with  gunpowder;  the  more  it  is 
condensed  the  greater  its  power.  Powder  which 
scattered  over  a  surface  burns  without  force,  might, 
if  confined  within  a  rifle,  do  fearful  execution.  So 
is  it  with  ideas.  The  more  briefly  they  are  ex- 
pressed the  more  forcible  they  are.  It  is  this 
which  largely  gives  aphorisms  their  power.  Hence, 
we  should  be  sparing  in  the  use  of  epithets,  and 
be  careful  not  to  burden  our  sentences  with  them. 
They  should  be  employed  only  when  needed,  and 
then  they  will  be  all  the  more  impressive.  Mr. 
Webster  was  remarkable  as  well  for  his  economical 
use  of  epithets  as  for  his  felicitous  use  of  them. 

(6.)  Make  prominent,  as  far  as  the  English  idiom 
permits,  the  most  important  words  of  a  sentence. 
The  Greek  and  Roman  languages  have  a  manifest 
advantage  over  the  English  tongue  in  the  promi- 


ENERGY    OF    STYLE.  291 

nent  position  which  they  are  able  to  give  to  the 
chief  words  in  a  sentence.  The  idioms  of  those 
languages  allowed  writers  to  place  the  word  which 
they  would  make  most  emphatic,  either  at  the  be- 
ginning or  at  the  end  o£  a  phrase  or  sentence,  so 
that  the  whole  force  of  the  expression  might  rest 
on  that  one  word,  much  as  a  blacksmith  throws 
the  whole  force  of  his  arm  into  his  hammer  as  it 
smites  the  anvil.  This  the  construction  of  our  lan- 
guage permits  only  to  a  very  limited  extent,  and 
hence,  as  Dr.  Whately  (to  whom  I  am  indebted 
for  several  suggestions  on  style)  observes  :  "  We 
are  often  compelled  to  mark  the  emphatic  words  of 
our  sentences  by  the  voice  in  speaking,  and  by 
italics  in  writing,  which  would,  in  Greek  or  in  Latin, 
be  plainly  indicated,  in  most  instances,  by  the  col- 
location alone."  Still  we  may  make  some  approach 
to  the  construction  of  the  ancient  classics  in  the 
location  of  emphatic  words,  without  doing  violence 
to  the  genius  of  our  language.  We  naturally  speak 
thus  when  in  deep  feeling.  "  Never  will  I  submit," 
exclaims  the  angry,  determined  man.  "  Push  . 
things"  was  the  flying  order  of  Grant  to  Sheridan. 
(7.)  The  use  of  antithesis  gives  energy  to  style. 
The  opposition  in  words  or  sentiments  which  it 
brings  before  us,  causes  them,  by  reason  of  the  sharp 
contrast,  to  stand  forth  with  vividness.  But  since 
it  is  a  manner  of  expression  very  liable  to  abuse, 
care  should  be  taken  that  the  antithesis  lie  in  the 


292  MANUAL   OF   PREACHING. 

thought  and  not  in  the  mere  form,  and  be  not  car- 
ried to  excess.  Some  years  ago  not  a  few  of  our 
ambitious  young  writers  were  running  into  exces- 
sive antithesis,  in  fancied  imitation  of  Macaulay. 

(8.)  Energy  of  style  is  also  promoted  by  the 
use  of  the  climax,  in  which  the  members  of  a  sen- 
tence are  so  disposed,  that  the  thought  rises  in 
importance  as  it  moves  forward  to  its  culmination 
at  the  end.  When  the  Apostle  Paul,  instead  of  sim- 
ply reminding  the  Corinthian  Christians  that  "all 
things  are  yours,"  goes  on  to  say,  "whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come;  all 
are  yours;  and  ye  are  Christ's;  and  Christ  is  God's  " — 
with  what  strength  and  majesty  does  the  thought 
rise  before  us  to  its  infinite  height !  But  we  should 
be  careful  not  to  use  the  climax  too  frequently, 
lest  we  defeat  the  end  in  view. 

(9.)  The  use  of  the  interrogative  form  of  ex- 
pression contributes  not  a  little  to  energy  of  style. 
Often  it  is  the  strongest  form  of  assertion.  It  is 
especially  adapted  to  the  sermon,  in  which,  in  its 
true  sense,  the  preacher  is  carrying  on  an  elevated 
conversation  with  his  auditors,  plying  them,  now 
with  arguments  and  motives,  and  now  with  ques- 
tions, as  he  "reasons  with  them  from  the  Script- 
ures." It  was  a  favorite  manner  of  speaking,  with 
the  Apostle  Paul.  His  epistles  are  full  of  ques- 
tions.    And  he  sometimes  gives  the  interrogative 


ENERGY   OP    STYLE.  293 

form  additional  force  by  joining  with  it  the  anti- 
thesis, or  the  climax,  or  both.  What  can  be  more 
forcible  than  his  answer  to  his  own  question,  "  Who 
shall  separate  us  from  the  love  of  Christ  ?  "  or,  than 
the  enumeration  of  his  trials,  in  the  passage  begin- 
ning with  his  question,  "Are  they  Hebrews?  "  in 
which  these  three  forms  of  expression  are  com- 
bined ?  But  since  the  interrogation  is  a  form 
which,  if  a  preacher  like,  he  is  especially  liable  to 
use  to  excess,  we  should  guard  against  employing 
it  too  frequently.  Some  sermons  are  well-nigh 
filled  with  a  series  of  questions. 

Several  other  means  might  be  named  for  at- 
taining this  quality  of  style,  but  as'  most  of  them 
have  been  noticed  in  what  has  been  said  under  the 
other  qualities,  it  does  not  seem  necessary  to  refer 
to  them  in  detail.  Such  are  the  suggestions  made 
in  treating  of  perspicuity,  and  precision,  since  what- 
ever promotes  those  qualities  of  style  contributes 
also  to  its  vividness  and  energy. 

A  single  suggestion  may  be  added: — 
(10.)  Pore  over  writings  noted  for  energy  of 
style.  In  this  respect  the  Bible  is  a  model.  What 
utterances  can  be  more  forcible  than  many  of  those 
in  Job,  in  the  Psalms,  and  in  Isaiah  ?  Read  De- 
mosthenes more  than  any  other  classic  author  to 
gain  energy  of  expression,  and  the  speeches  of 
Charles  James  Fox,  who,  as  Sir  James  Mackintosh 
has  said,  "was  the  most  Demosthenean  speaker  since 


294  MANUAL    OF   PREACHING. 

Demosthenes."  1  Study  also  the  Letters  of  Junius, 
the  Essays  of  John  Foster  (noted  as  well  for  energy 
as  for  precision),  and  especially  Shakespeare,  as 
remarkable  for  this,  as  for  every  other  quality  of  a 
good  style. 

VI.  Elegance. 

1.  The  Latin  source  of  this  word  (eligere,  to 
pick  out,  choose,  select,)  points  to  its  meaning  as  a 
quality  of  a  good  style.  It  implies  that  the  writer 
has  been  intent  on  choosing  such  forms  of  expres- 
sion as  gratify  a  refined  taste.  Hence  elegance  of 
style  may  be  termed  that  quality  by  which  thoughts 
are  so  expressed  as  to  be  pleasing  to  good  taste. 
In  its  largest  sense  it  includes  the  thought  as 
well  as  the  expression,  for  true  beauty  of  style 
cannot  exist  unless  it  adorn  beautiful  thought. 
Perhaps  no  other  word  more  fitly  expresses  this 
quality  than  appropriateness.  For  example,  a  beau- 
tiful style  in  a  sermon  largely  consists  in  a  style 
that  is  appropriate  to  the  preacher,  to  the  sub- 
ject and  its  development,  and  to  the  occasion  and 
audience.  Socrates  called  the  most  common  uten- 
sils beautiful,  if  adapted  to  their  end.  So  is  it,  in  no 
small  degree,  with  language  as  the  vehicle  of  thought. 

It  is  an  important  quality  of  style  to  a  preacher. 
He  will,  doubtless,  find  among  his  hearers  some 
of  fine  aesthetic  culture,  and  many  who  have  a 
nice  sense   of  propriety  in  speech.     If  he  often 

'Goodrich's  "British  Eloquence,"  p.  460. 


ELEGANCE    OF    STYLE.  295 

disregard  these  proprieties,  he  will  greatly  injure 
his  influence  with  the  most  intelligent  of  his  con- 
gregation. And  he  need  not  sacrifice  this  qual- 
ity in  order  to  express  himself  with  energy.  For 
they  are  not  at  variance.  In  nature,  beauty  and 
strength  are  seen  in  unison. 

2.  As  related  to  the  preacher,  this  quality  re- 
quires that  his  style  be  a  true  expression  of  him- 
self, that  it  represent  the  man  speaking  forth  the 
truth  in  a  manner  accordant  with  his  nature.  It 
implies  that  he  is  so  under  the  power  of  the  truth 
and  so  in  sympathy  with  it,  that  it  takes  possession, 
as  it  were,  of  his  whole  being,  and  elevates  and 
fashions  both  thought  and  speech.  Thus  what  he 
says  will  be  a  true  expression  of  himself,  and  will 
have  an  element  of  beauty,  for  it  is  always  agree- 
able to  hear  a  man  speak  like  himself  in  his  best 
mood. 

3.  In  respect  to  the  subject,  elegance  in  pulpit 
discourse  requires  that  the  style  be  in  harmony 
with  the  truth  set  forth.  The  themes  of  the  Gospel, 
beautiful  in  themselves,  should  be  clothed  in  beau- 
tiful vestments.  But  each  requires  for  its  proper 
setting  forth  a  style  in  some  respects  peculiar  to 
itself.  Ideally,  each  Biblical  truth  should  have  its 
own  style,  which  he  is  most  likely  to  attain,  who 
comes  into  closest  sympathy  with  that  truth. 

4.  In  regard  to  the  development  of  the  theme, 
elegance  of   style    demands   that   the   whole   de- 


296  MANUAL    OF    PREACHING. 

velopment  be  in  keeping  with  the  truth  pre- 
sented. 

(1.)  The  plan  should  have  beauty  in  all  its 
parts.  It  should  be  rather  a  growth  out  of  the 
divine  germ  in  the  text  than  a  fabrication,  and  hence 
should  have  unity,  simplicity,  symmetry,  and  order. 
Thus  it  would  not  withdraw  attention  from  the 
thought,  but  would  serve  as  the  graceful  form 
through  which  the  truth  would  naturally  develop 
itself. 

(2.)  Then,  the  words  should  be  choice.  They 
should  be  neither  of  ignoble  ancestry  nor  of  low 
association — words  pleasing  to  the  ear  and  instinct 
with  life.  But  while  they  should  often  set  forth 
the  truth  in  picturesque  forms,  they  should  not  be 
so  profuse  in  imagery  as  to  give  no  repose  to  the 
style,  without  which  it  cannot  be  truly  beautiful. 

(3.)  The  words,  too,  should  be  so  disposed  in 
sentences  as  to  give  harmony  to  the  style — har- 
mony not  approaching  the  measured  rhythm  of 
poetry,  but  peculiar  to  prose.  Hence,  the  sen- 
tences as.  they  follow  each  other  should  assume  dif- 
ferent forms,  for  monotony  in  style  is  as  disagree- 
able as  monotony  in  life. 

5.  Again,  this  quality  in  a  sermon  requires  that 
the  style  be  appropriate  to  the  occasion.  The  fit- 
ness of  a  secular  oration  to  the  time,  place,  and 
circumstances  of  its  delivery  gives  to  it  not  less 
beauty  than  force.     The  address  of  Mr.  Webster 


ELEGANCE    OP    STYLE.  297 

at  the  laying  of  the  corner  stone  of  the  Bunker 
Hill  Monument  is  indebted  for  not  a  little  of  its 
beauty  to  his  felicitous  references  and  allusions. 
The  brief  address  of  President  Lincoln  at  Gettys- 
burg is  a  gem  all  'the  more  beautiful  from  its  ap- 
propriate setting  in  the  associations  of  the  place. 
Occasions  like  these  rarely  attend  pulpit  discourse. 
Yet  every  sermon  should  be  so  responsive  to  the 
occasion  which  calls  it  into  being  that  it  shall  be  in 
the  truest  sense  beautiful.  "  A  word  fitly  spoken 
is  like  apples  of  gold  in  pictures  of  silver."  Such 
fitness  to  the  occasion  requires  in  a  preacher  at 
once  great  delicacy  of  feeling  and  keen  discern- 
ment. 

6.  Moreover,  elegance  m  discourses  from  the 
pulpit  requires  that  the  style  be  suited  to  the 
audience.  Without  this  adaptation,  though  a  ser- 
mon have  every  other  excellence,  it  cannot  be  truly 
beautiful.  For  it  comes  into  being  to  promote  the 
welfare  of  the  hearers,  and  can  attain  its  end  only 
so  far  as  it  conforms  to  their  needs.  To  give  to  a 
sermon  in  all  its  parts  this  adaptation  (which  in  its 
largest  sense  includes  the  thought  as  well  as  the 
expression),  must  be  well  nigh  the  despair  of  a 
preacher  who  has  any  just  conception  of  what  a 
sermon  should  be.  It  requires  of  him  such  knowl- 
edge of  his  hearers,  of  their  different  degrees  of 
intelligence,  their  ways  of  thinking,  their  trials, 
hopes,  and  fears,  and  such  hearty  sympathy  with 


298  MANUAL    OP    PREACHING. 

them  iii  all  their  varied  needs,  together  with  such 
keen  perception  of  what  is  befitting  in  speech,  that 
he  shall  know  just  when,  and  how,  to  set  forth  to 
them  the  different  themes  of  the  gospel. 

7.  The  statement  of  what  elegance  in  pulpit 
discourse  requires,  sufficiently  indicates,  perhaps, 
the  path  to  its  attainment.  It  is  a  path  not  easily 
trodden.  Indeed,  ideal  beauty  is  as  difficult  of 
attainment  in  composition,  as  in  painting  and  sculp- 
ture. Shakespeare  shows  not  less  genius  than 
Raphael,  and  Michael  Angelo.  But  it  is  comforting 
to  know  that  one,  without  the  genius  of  a  Shake- 
speare, may  be  a  good  preacher. 

Two  or  three  additional  suggestions  may  not  be 
out  of  place. 

(1.)  The  constant  endeavor  to  maintain  eleva- 
tion of  thought  and  feeling,  contributes  not  a  little 
to  the  attainment  of  this  quality  of  style.  Our 
thoughts  and  desires  give  law  to  our  language. 
If  we  have  truth  and  beauty  in  the  inward  parts, 
they  will  appear  in  what  we  say. 

(2.)  The  constant  study  of  the  beautiful  in 
nature,  literature,  and  art,  tends  to  impart  elegance 
to  one's  style.  Here  open  before  us  vast  domains 
through  which  we  may  pass  with  continual  delight 
and  instruction.  The  marvelous  revelation  of  the 
beautiful  in  nature,  and  its  reflection  in  the  varied 
forms  of  art  and  literature,  cannot  be  studied  with- 
out leaving  their  impress  upon  the  style. 


ELEGANCE    OF   STYLE.  299 

(3.)  A  careful  revision  of  what  we  have  written, 
to  remove  inelegancies  of  expression,  will  greatly 
contribute  to  the  beauty  of  our  style.  But  we 
should  not  be  solicitous  about  this  quality  while 
composing. 


THE    SYNTHESIS    OF    A    SERMON. 


LECTURE   XXI. 

THE  SOURCES  OF  THE  MATERIALS  OF  SERMONS. 

Next  in  order  after  the  Analysis  of  a  sermon 
and  a  discussion  of  each  of  its  principal  parts, 
properly  follows  the  Synthesis — the  gathering  and 
uniting  of  the  various  elements  which  should  com- 
pose a  discourse,  so  as  to  form  a  symmetrical  whole. 

I.  The  Sources  of  the  materials  of  sermons. 

1.  The  revelation  of  God  in  the  Holy  Scriptures. 

The  Bible  is  the  great  store-house  of  materials 
for  sermons.  It  is  the  thesaurus  of  the  preacher. 
He  who  shall  have  made  its  treasures  his  own, 
though  he  be  poor  in  respect  to  all  other  materials, 
cannot  be  an  uninstructive  preacher;  while  one 
however  well  versed  in  all  other  learning,  will  be, 
at  best,  but  a  dry  and  inefficient  preacher,  if  he 
have  not  command  of  these  rich  treasures.  The 
sacred  orator,  therefore,  who  "  Gives  diligence  " — 
or,  as  it  is  in  the  expressive  original,  "makes 
haste"  ("  6Tto6da6ov,"  2  Tim.  ii.  15,) — "to  present 


GOD   IN   THE   HOLY   SCRIPTURES.  301 

himself  approved  unto  God,  a  workman  that  need- 
eth  not  to  be  ashamed,  handling  aright  the  word 
of  truth,"  must  give  himself  to  the  study  of  the 
Scriptures  with  an  assiduity  and  a  persistency  that 
shall  know  no  weariness,  and  shall  continue  during 
life.  He  must  daily  study  the  word  of  God  with 
all  the  helps  at  his  command,  addressing  himself 
to  the  work  of  mastering  its  profound  doctrines 
and  mysteries,  until  the  whole  system  of  divine 
truth  shall  stand  luminous  before  him.  To  this 
end  he  must  make  this  book  the  one  great  study 
of  his  life.  Every  other  study  must  be  made  sub- 
ordinate to  this.  On  the  truths  of  the  divine  Word, 
he  must  meditate  day  and  night,  giving  himself 
wholly  to  them  that  his  profiting  may  appear  to 
all. 

The  best  method  by  which  to  advance  in  the 
knowledge  of  the  Bible,  is  not  to  study  it  spas- 
modically— as  a  whim  may  take  you — and  without 
plan,  but  regularly  and  systematically.  Let  a  part 
of  each  day,  at  an  hour  when  your  mind  is  most 
fresh  and  vigorous,  be  sacredly  set  apart  to  this 
study,  and  then,  taking  up  some  book  of  the  sacred 
writings,  pursue  the  study  of  it  daily,  until  you 
shall  have  mastered  it — or  as  nearly  so  as  you  are 
able.  By  following  this  method,  you  will  be  sur- 
prised and  delighted  to  find  how  much  sacred  learn- 
ing you  will  have  acquired  in  a  single  year.  It  is 
these  daily  accretions  of  knowledge  that  in  course 


302  MANUAL   OF   PREACHING. 

of  years  make  up  a  vast  amount.  Perhaps  the 
best  time  for  such  work  is  the  first  hour  in  the 
morning  after  you  enter  your  study,  and  before 
you  begin  to  labor  on  your  sermon.  This  Bibli- 
cal exercise  will  give  you  a  fine  preparation  for 
the  composition  of  your  discourse.  You  will,  of 
course,  if  able,  study  the  Scriptures  in  their  origi- 
nal form. 

2.  The  revelation  of  God  in  nature. 

From  this  book  of  Grod  may  be  gathered  abun- 
dant materials  with  which  to  illustrate  and  en- 
force divine  truth.  The  book  of  nature  and  the 
book  of  inspired  revelation  are  counterparts,  and 
the  one  helps  to  interpret  the  other.  As  both 
are  from  the  same  great  Author,  so  they  each 
illustrate  his  character.  "  Day  unto  day  uttereth 
speech,  and  night  unto  night  showeth  knowledge  " 
of  him.  "  The  whole  earth  is  full  of  his  glory." 
It  is  remarkable  that  the  Psalmist,  living  in  an 
age  when  the  physical  sciences  were  unknown, 
should  have  found  in  nature  such  abundant  ma- 
terials with  which  to  set  forth  the  Divine  character 
and  acts.  How  much  greater  are  such  materials  to 
the  diligent  student  of  nature  at  the  present  day ! 
What  treasures  of  illustrations  of  divine  truth  lie 
in  the  various  combinations  of  nature  about  us, — 
treasures  which  have  been  brought  to  light  by 
laborious  research,  and  which  are  ours,  if  we  will 
but  stretch   forth  the  hand  for  them.     He   who 


GOD   IN   PROVIDENCE.  303 

aspires  to  become  master  of  this  exhaustless  treas- 
ury of  fresh  and  impressive  illustrations  of  sacred 
truth,  must  be  a  most  careful  observer  and  dili- 
gent student  of  nature  in  all  the  forms  in  which 
she  presents  herself. 

3.  The  revelation  of  God  in  providence. 

It  needs  no  close  observation  to  discern  clearly 
in  the  light  of  the  sacred  Scriptures  the  character 
of  the  Deity  from  his  dealings  both  with  indi- 
viduals and  with  nations.  No  one  can  read  the 
records  of  our  race,  imperfect  as  those  records 
are,  without  everywhere  seeing  "  God  in  History." 
No  one,  also,  can  attentively  observe  the  events 
of  his  own  time,  without  discerning  the  same  great 
fact.  Now  these  divine  providences,  so  various 
and  impressive,  furnish  to  the  preacher  who  makes 
them  his  careful  study,  inexhaustible  materials, 
with  which  to  illustrate  and  enforce  Biblical  truth.1 
Such  a  preacher  every  providence  of  God  will  in- 
struct. He  will  skillfully  avail  himself  of  these 
providences  to  set  forth  more  clearly,  and  to  im- 
press more  forcibly  the  truths  of  inspiration.  But 
here  two  cautions  need  to  be  given,  lest  he  make 
those  providences  the  themes  of  his  sermons,  and 
not  inspired  truth,  which  those  dealings  of  God  are 
designed  to  illustrate  and  enforce;  and  also  lest  he 
be  in  haste  to  generalize   from  single   instances, 

1  See  Rev.  J.  S.  Sewall's  article  on  "The  Uses  of  History  to  the 
Treacher,"  in  the  New  Englander,  July,  1863. 


304  MANUAL   OF   PREACHING. 

thus  placing  himself  in  the  category  of  those  re- 
proved by  our  Saviour  for  their  hasty  inference 
in  regard  to  the  persons  on  whom  the  tower  in 
Siloam  fell. 

4.  The  revelation  of  God  in  man — in  the  con- 
struction of  his  mental  and  moral  constitution. 
Since  man  is  made  "in  the  image  of  God,7'  we 
must  know  man,  in  order  to  attain  the  clearest 
possible  conception  of  God.  To  the  preacher 
this  knowledge  is  especially  important,  because  it 
is  essential  to  much  usefulness  in  the  ministry. 
The  degree  of  success  to  which  a  preacher  will 
attain  as  a  divine  instrumentality  for  convert- 
ing men,  will,  with  other  things  equal,  correspond 
to  the  degree  of  skill  with  which  he  presents  divine 
truth  to  the  mind  and  heart.  The  Deity  will  not 
suspend  or  modify  the  laws  of  mind  which  he  has 
established,  in  order  to  aid  an  unskillful  preacher. 
If,  then,  he  shall  outrage  the  laws  of  man's  mental 
and  moral  constitution,  he  must  expect  to  fail,  in 
great  measure,  of  success  in  his  labors.  How  im- 
portant, then,  that  he  understand  the  laws  which 
govern  the  action  of  the  mind  in  every  stage  of  its 
advancement,  from  the  presentation  of  a  truth  before 
it,  to  its  action  in  view  of  that  truth.  What  vast 
materials  of  motives  lie  in  such  knowledge !  He 
who  would  become  mighty  as  a  preacher,  must 
wield  them.  Let  him  avail  himself  of  every  aid 
within  his  reach  to  acquire  this  knowledge,  and 


MAN   IN   LITERATURE   AND   ART.  305 

make  it  a  chief  study  through  life.  Let  him  read 
the  best  treatises  on  mental  philosophy,  and  also 
the  tragedies  of  the  great  masters,  who  depict  so 
wonderfully  the  action  of  the  human  mind,  and  let 
him  constantly  study  men  wherever  he  goes.  Dr. 
Emmons  in  his  ''Memoir  of  himself,''  says,  "  I  read 
deep,  well-written  tragedies,  for  the  sake  of  real 
improvement  in  the  art  of  preaching.  They  ap- 
peared to  me  the  very  best  books  to  teach  true 
eloquence.  They  are  designed  to  make  the  deep- 
est impression  on  the  human  mind,  and  many  of 
them  are  excellently  calculated  to  produce  this  effect. 
A  preacher  can  scarcely  find  a  better  model  for  con- 
structing a  popular,  practical,  pathetic  discourse, 
than  a  good  tragedy;  which  all  along  prepares  the 
mind  for  the  grand  catastrophe,  without  discover- 
ing it,  till  the  whole  soul  is  wrought  into  a  proper 
frame  to  feel  the  final  impression."1 

5.  The  productions  of  man  in  literature  and 
art. 

Man,  also,  in  his  little  sphere  is  himself  a  crea- 
tor. He  produces  thoughts  and  conceptions — ideals 
which  he  often  strives  to  embody  in  words,  or  in 
material  forms.  Hence  result  the  various  forms 
of  literature  and  art — a  world  of  which  man  is 
the  creator.  In  producing  these  results,  the 
mind  does  indeed   receive  external  aid,  but  the 

1  Quoted  by  Prof.  Edwards  A.  Park,  Works  of  Dr.  Emmons,  Vol. 
I.,  p.  74. 


306  MANUAL   OF   PREACHING. 

conceptions  and  combinations  are  all  its  own.  The 
author  of  the  Iliad  did  not  create  the  facts  and 
legends,  but  the  conceptions  and  combinations  were 
his.  Shakespeare  availed  himself  of  external  aid, 
took  many  of  his  characters  from  history,  but  the 
matchless  creations  were  all  his  own.  The  whole 
of  "  Paradise  Lost"  is  a  conception  of  the  poet, 
called  unto  being  by  a  few  plain  facts.  In 
the  same  manner  Mrs.  Stowe  took  a  few  facts  of 
slavery,  and  with  their  aid  produced  a  thrilling 
story  of  her  own  conception. 

By  a  similar  process  come  forth  the  material 
forms  of  architecture,  painting,  and  sculpture.  The 
Cathedral  of  St.  Paul  was  in  the  mind  of  Sir  Chris- 
topher Wren  before  he  embodied  it  in  marble  and 
mortar.  The  majestic  dome  of  St.  Peter's  was  in 
the  mind  of  Michael  Angelo  before  it  rose  sublime 
above  the  palaces  of  the  Imperial  City.  The  same 
might  be  said  of  Rubens'  masterpiece, — "  The  De- 
scent from  the  Cross,"  and  of  the  works  of  all  the 
great  masters  in  painting  and  statuary.  Now  these 
almost  endless  productions  in  literature  and  art  are 
of  great  value  to  the  preacher.  Aside  from  the 
refinement  which  they  impart  to  his  taste,  and  fin- 
ish to  his  style,  they  furnish  very  important  ma- 
terials for  sermons,  especially  in  the  department 
of  illustration.  Hence,  the  preacher  should,  if 
possible,  make  himself  familiar  with  the  great 
masters  in  every  department  of  literature  and  art. 


RESULT    OF   ONE'S   OWN    THINKING.  307 

Let  him  study  them  during  life,  but  always  hold 
them  subordinate  to  graver  studies.  But  let  him 
not  waste  his  time  on  the  frivolous  literature  of  the 
day.  Dr.  Emmons  would  not  allow  himself  to  look 
at  books  of  general  reading  in  his  hours  devoted  to 
study. 

6.  The  results  of  one's  own  thinking. 

The  materials  produced  by  the  preacher  him- 
self should  constitute  a  large  part  of  those  embodied 
in  every  discourse.  If  he  is  to  bring  forth  to  his 
people  things  new  as  well  as  old,  if  his  discourses 
are  to  be  fresh  and  instructive,  he  must  largely 
originate  materials,  and  not  content  himself  with 
merely  retailing  what  others  have  produced.  If 
he  degrade  himself  to  so  menial  a  service,  he  must 
expect  both  to  be  dwarfed  intellectually  and  to 
have  his  preaching  uninteresting  and  unedifying. 
Let  him  produce  materials  by  the  action  of  his  own 
mind,  meditate  profoundly  on  the  theme  on  which 
he  intends  to  discourse,  analyzing  it,  looking  at  its 
relation  to  other  truths,  and  thus  evolve  original 
materials  for  his  sermon.  The  amount  of  such  ma- 
terials which  wait  to  be  evoked  by  the  intense  ac- 
tion of  the  mind  on  an}*-  subject,  is  surprising. 
Themes  seemingly  the  most  unfruitful,  when  made 
the  subject  of  long-continued  meditation,  are  found 
germinant  with  thoughts.  Hence  the  preacher 
should  not  content  himself  with  ascertaining  what 
others  have  thought  on  his  theme,  but  should  en- 


308  MANUAL    OF   PREACHING. 

deavor  to  know  it  himself,  to  reduce  it  to  its  ele- 
ments, to  see  around  it  and  through  it — in  a  word, 
to  know  it  thoroughly — before  he  attempts  to  com- 
bine his  materials,  and  build  up  his  discourse.  Do 
your  own  thinking,  if  you  wish  to  be  a  fresh,  at- 
tractive, and  instructive  preacher. 


LECTURE    XXII. 


METHODS  OF  COMPOSING  SERMONS— INVENTION  OF  MATERIALS- 
ARRANGEMENT  OF  MATERIALS. 


II.  Next  in  order  after  the  discussion  of  the 
sources  of  the  materials  of  sermons,  naturally  fol- 
lows a  delineation  of  the  method  of  gathering  these 
materials  and  building  them  into  sermons.  This 
process  is  termed  composing  a  sermon.  I  here  use 
the  term  "composing"  in  its  broadest  sense,  as  in- 
cluding the  whole  process  of  constructing  a  dis- 
course, and  not  the  mere  writing  of  it.  In  ancient 
rhetoric  this  process  was  divided  into  three  parts, 
Invention,  Arrangement,  and  Elocution, — inven- 
tion designating  the  act  of  searching  out  and  gath- 
ering the  proper  materials  for  an  oration,  arrange- 
ment the  act  of  putting  these  materials  into  a 
definite  plan,  and  elocution  the  act  of  embodying 
the  thoughts  thus  invented  and  arranged,  in  appro- 
priate language.  The  term  elocution  as  now  em- 
ployed, describes  only  the  manner  of  delivering  a 


310  MANUAL    OF   PREACHING. 

discourse,  and  not  its  embodiment  in  language.  I 
shall  use  the  term  "composition"  to  include  in- 
vention, arrangement,  and  composition  in  its  re- 
stricted sense.  Invention  would  thus  characterize 
the  act  of  a  preacher  in  selecting  his  theme,  and 
in  finding  proper  materials  for  his  discourse;  ar- 
rangement would  set  forth  the  act  of  properly 
adjusting  these  materials;  and  composition  in  its 
narrower  sense  would  express  the  act  of  develop- 
ing the  thoughts  thus  arranged.  In  carrying  for- 
ward each  of  these  processes  in  the  formation  of 
a  sermon,  preachers  employ  various  methods.  I 
am  now  to  treat  briefly  and  in  a  practical  manner 
of  invention,  arrangement,  and  composition. 

1.  The  Invention  of  the  materials  of  a  sermon. 

(1.)  The  selection  of  a  subject. 

The  theme  of  a  sermon  should  not  be  taken  at 
random,  but  chosen  in  view  of  one  or  more  of  the 
following  circumstances. 

(a.)  The  special  moral  and  spiritual  needs  of 
the  hearers.  The  mission  of  a  preacher  is  to  apply 
divine  truth  to  the  hearts  of  men.  He  is  to  take 
the  remedies  which  the  gospel  offers,  and  apply 
them  to  the  diseased  soul  for  its  recovery.  Hence, 
to  be  successful  in  this  application,  he  must  know 
his  patient,  as  well  as  his  remedies.  He  must 
know  just  when  to  apply  certain  truths,  and  when 
to  withhold  them.  In  every  one's  pastoral  life, 
there  will  be  times  when  some   particular  phase 


INVENTION   OF   MATERIALS.  311 

in  the  moral  condition  of  his  people — as  in  seasons 
of  revival,  of  religious  declension,  and  the  like, — ■ 
will  demand  that  he  discourse  to  them  from  a 
narrow  range  of  topics.  There  will  also  be,  at 
times,  religious  errors  abroad  among  them,  which 
require  immediate  correction,  and  occasionally 
doubts  and  difficulties  in  doctrine  or  morals,  which 
he  should  at  once  endeavor  to  remove.  Hence, 
it  is  evidently  very  important  that  a  pastor  know 
his  people  as  thoroughly  as  possible,  that  he  so 
understand  their  religious  views  and  feelings  as 
always  to  be  able  to  present  to  them  the  truth 
best  adapted  to  their  religious  condition.  In  this 
connection,  we  see  the  great  value  of  pastoral  vis- 
itation to  a  preacher.  If  rightly  conducted  it  is 
the  best  method  a  pastor  can  take  to  become  ac- 
quainted with  the  religious  needs  .of  his  flock, 
and  no  pastor  should  give  up  the  faithful  perform- 
ance of  this  duty  until  he  is  sure  that  he  well 
knows  the  spiritual  condition  of  every  one  of  his 
people. 

(b.)  A  special  providence  of  God.  There  are 
times  when  God  speaks  to  a  community  most 
impressively  by  his  providence,  throwing  light  on 
the  declarations  of  his  word,  and  urging  them  pow- 
erfully on  the  heart.  A  wise  preacher  will  avail 
himself  of  such  occasions  to  impress  on  his  hearers 
the  lessons  which  these  providences  teach. 

(c.)    The    preacher's    mental    condition.     The 


312  MANUAL    OF   PREACHING. 

mind  in  reference  to  subjects  of  thought,  has 
its  likes  and  dislikes,  which  come  and  go  ap- 
parently obedient  to  no  fixed  law.  Without 
knowing  why,  we  find  ourselves  at  one  time  at- 
tracted to  a  theme  in  which  at  another  we  feel  no 
interest  whatever.  At  such  time  of  indifference 
to  a  theme,  it  is  useless  to  attempt  to  force  the 
mind  to  fruitful  thought.  It  may  be  goaded  on  to 
produce  a  sermon  on  such  a  subject,  but  the  dis- 
course will  be  a  meager  production.  To  do  its 
best,  the  mind  must  be  allowed  to  take  the  subject 
to  which  at  the  time  of  composition  it  is  inclined. 
It  will  then  work  naturally,  and  so  freely  and 
effectively.  Care,  however,  should  be  taken  not 
to  go  so  far  in  this  direction,  as  to  make  one's  self 
a  slave  to  every  whim  and  change  of  feeling.  In 
order  to  aid  the  mind  to  make  a  proper  selection, 
it  is  well  to  keep  a  variety  of  themes  always  at 
hand. 

It  hardly  need  be  remarked,  that  the  circum- 
stances which  should  have  influence  in  the  selec- 
tion of  a  subject  will  not  be  found  in  practice  to 
clash,  if  a  preacher  will  but  keep  himself  in  close 
connection  and  sympathy  with  his  people.  For 
being  then  subject  to  the  same  influences  as  his 
congregation,  he  will  be  similarly  affected  by  them. 

(2.)  The  order  of  the  selection  of  text  and  subject. 

To  the  question  whether  a  text  or  a  subject 
should  be  first  chosen,  it  may  be  replied  that  no 


INVENTION    OF    MATERIALS.  313 

rule  applicable  to  every  case  can  be  given.     On 
this  point,  good  preachers  differ  in  practice;  some 
almost  always  select  themes  first,  and  then  search 
for    texts    appropriate  to  them,  while    others    as 
generally  come  to  their  themes  by  having  them 
suggested  to  their  minds  by  passages  of  Script- 
ure.     The    former   is   the   method   recommended 
by   Dr.    Campbell.     But   it   has   many  disadvan- 
tages, of  which  two  may  be  named — its  tendency 
to  prevent  unity  of  text  and  sermon,  and  to  cause 
paucity  of  subjects.     The  method  of  deducing  a 
subject  directly  from  a  text,  is  the  more  agreeable 
to  nature,  and  to  the  true  ideal  of  a  sermon,  and 
is,  I  think,  generally  to  be  preferred.    If  a  preacher 
study  his  Bible  as  he  should,  he  will  find  themes 
for  every  topic  of  pulpit  discourse   suggested  to 
him,  so  that  he  will  rarely  be  under  the  necessity 
of  searching    throughout   the    Scriptures   to   find 
some  passage  which  he  can  make   stand  as  god- 
father to  his  theme.     It  is  not  well,  perhaps,  to 
adhere  exclusively  to  either  method.     Something, 
too,  must  be  conceded  to  different  casts  and  habits 
of  mind.     Some    preachers  study  everything  by 
subjects,  others  delight  in  the  exegetical  method 
of  study,  and  the  manner  in  which  each  provides 
himself  with  themes  for  sermons,  will   be   influ- 
enced by  his  peculiar  turn  of  mind. 

(3.)  The  method  of  obtaining  an  abundant  supply 
of  themes. 


314  MANUAL   OF   PREACHING. 

In  order  to  have  always  at  hand  a  variety  of 
subjects,  so  as  not  to  be  compelled  to  waste  time 
in  searching  for  one  at  the  moment  of  need,  some 
such  method  as  the  following  should  be  observed. 

(a.)  The  diligent  study  of  the  Scriptures  with 
this  end  in  view.  Accustom  yourself  in  your  daily 
reading  and  study  of  the  Bible  to  be  on  the  look- 
out for  subjects  of  sermons,  and  whenever  you  find 
a  passage  which  opens  richly  to  you,  dwell  on  it, 
brood  over  it,  until  the  thought  which  it  contains 
shall  assume  definite  shape  as  a  theme.  It  would 
also  be  well  at  the  time,  if  you  have  the  leisure,  to 
sketch  the  main  thoughts  of  the  discourse,  without 
perhaps  stopping  to  arrange  them.  You  can  place 
the  result  either  in  the  margin  of  your  Bible,  or 
in  a  blank-book  kept  for  this  purpose. 

(b.)  The  diligent  study  of  your  hearers  and  of 
men  generally,  with  this  end  in  view.  An  intimate 
knowledge  of  the  religious  condition  of  your  hear- 
ers, of  their  trials,  temptations,  and  necessities, 
will  suggest  to  you  many  themes  for  sermons. 
So  also  will  the  study  of  mankind  in  general. 
Wherever  you  go,  you  will  find  a  field  fruitful 
in  this  respect.  Accustom  yourself  to  study  men 
with  this  object  constantly  in  view.  Be  always 
on  the  alert  to  secure  suitable  themes  for  your 
pulpit.  You  will  thus  find  the  conduct  of  men 
suggesting  constantly  to  you  texts  of  Scripture, 
and  throwing  on  them  new  light. 


INVENTION    OF   MATERIALS.  315 

(c.)  The  treasuring  up  of  whatever  themes  come 
to  you,  in  some  convenient  form.  It  is  well  to 
have  a  note-book  of  a  size  suited  to  the  pocket, 
that  you  may  always  have  it  at  hand  to  note  down 
a  subject  whenever  occasion  requires.  Some  min- 
isters put  such  notes  on  slips  of  paper,  and  file 
them  for  use. 

(4.)  The  method  of  collecting  the  materials. 

I  wish  here  to  describe  the  process  of  gathering 
the  materials  of  a  sermon,  from  the  point  which  the 
preacher  has  reached  when  he  has  selected  a  text, 
fashioned  his  theme  in  the  rough,  and  fixed  on  the 
object  which  he  desires  to  accomplish.  This  pro- 
cess is  essentially  the  same,  whether  the  develop- 
ment of  the  sermon  is  to  be  the  explanatory,  the 
argumentative,  or  the  persuasive.  The  following 
is  the  method  in  its  order. 

(a.)  The  careful  study  of  the  text  and  context 
in  the  original.  To  this  the  preacher  should  first 
address  himself.  He  should  consult  no  commentary 
until  he  has  done  all  that  he  is  able  to  do,  with  the 
aid  of  the  original  text  and  the  dictionary,  to  mas- 
ter the  passage  himself. 

(b.)  The  judicious  study  of  commentaries.  "Val- 
uable aid  may  in  this  way  be  gained,  but  it 
is  often  overrated.  It  is  not  well  to  give  .your- 
self to  an  indiscriminate  reading  of  many  commen- 
taries. Generally  it  is  better  to  consult  two  or 
three  judicious  and  sound  expositors  than  many. 


316  MANUAL    OF    PREACHING. 

Do  not  hastily  surrender  your  own*  judgment 
when  it  has  been  formed  by  a  careful  exami- 
nation of  the  original  text.  Learn  to  respect 
your  own  opinion  of  a  passage,  when  it  has 
been  carefully  formed.  And  that  your  inter- 
pretation of  a  passage  may  be  worthy  of  your 
respect,  be  a  constant  and  earnest  student  of 
the   Scriptures. 

(c.)  Intense  and  prolonged  thinking  on  the  subject 
of  the  discourse.  Without  close  and  protracted 
meditation  on  the  theme  which  you  design  to  devel- 
op, every  other  aid  will  be  of  little  avail.  Without 
such  thinking,  you  may  indeed  glean  from  other 
sources  sufficient  materials  for  a  sermon,  but  it 
will  be  made  up  of  incongruities,  and  will  be 
very  apt  to  be  in  great  measure  destitute  both 
of  unity  and  of  power.  The  amount  of  valuable 
materials  obtained  by  such  earnest  and  persistent 
meditation  on  a  theme  is  surprising.  Be  not 
discouraged,  if  your  subject  shall  not,  at  once, 
yield  you  a  rich  harvest  of  thoughts,  but  per- 
severe, and  you  shall  fill  your  garner.  Do 
not  desist  from  the  investigation  of  your  theme, 
until  you  feel  assured  that  you  know  not 
only  it,  but  also  its  relations  to  other  important 
truths;  and  to  humanity.  Make  every  faculty  of 
your  mind  aid  in  this  work.  Let  the  memory 
and  the  imagination  serve  the  reason,  and  all  com- 
bine to  develop  and  illustrate  the  theme.     As  one 


INVENTION    OF   MATERIALS.  317 

result  of  this  process  of  accurate  thinking,  you  will 
often  find  it  necessary  to  refashion  your  subject — 
to  remodel  or  limit  it.  so  that  it  may  more  nearly 
express  the  exact  thought  of  which  you  have  now 
gained  a  more  clear  and  just  conception.  You 
should  not  cease  effort  in  this  direction  until  your 
subject  shall  express  precisely — as  far  as  language 
can  do  it — the  thought  of  the  text,  which  it  is 
your  purpose  to  develop  and  apply.  Having  thus 
gained  an  accurate  conception  of  the  thought 
which  you  wish  to  unfold,  you  will  more  readily 
and  easily  move  along  the  line  of  its  development 
to  gather  the  appropriate  materials.  In  order 
to  make  this  process  of  thinking  and  investigation 
less  difficult,  it  is  well  to  have  some  general  guide. 
This  may  sometimes  be  a  series  of  questions,  as: 
What  are  the  arguments  which  sustain  my  posi- 
tion?— the  objections  to  it?  and  the  like.  To 
render  this  process  of  investigation  and  discovery, 
which  at  best  is  arduous,  as  easy  as  possible,  we 
should  carefully  avoid  blending  it  and  carrying 
it  forward  with  another  process  to  which  it  is  dia- 
metrically opposed,  viz.,  the  process  of  arrangement. 
No  mind  can  carry  on,  at  the  same  time,  easily  and 
rapidly,  these  two  processes  of  discovery  and  ar- 
rangement. For  they  are  utterly  dissimilar.  In 
the  one,  the  mind  is  intently  searching  for  materials, 
and  is  in  an  inquiring  condition;  in  the  other,  the 
mind  is  bent  on  marshalling   the  materials  into 


318  MANUAL   OF   PREACHING. 

a  plan,  and  is  in  a  deliberating  and  constructing 
mood.  If,  now,  the  mind  attempt  to  conduct  these 
two  opposite  processes  simultaneously,  it  will  find 
itself  harassed  and  impeded  by  this  unnatural 
method.  But  this  is  not  all.  It  will  be  under  the 
necessity  of  readjusting  its  plan  with  each  discov- 
ery of  materials,  and,  of  continuing  this  needless 
and  disheartening  labor  until  all  the  materials  for 
the  sermon  shall  have  been  gathered.  But  if,  on 
the  other  hand,  the  mind  shall  first  give  itself 
wholly  to  the  process  of  finding  suitable  materials 
for  the  discourse,  and,  when  it  shall  have  gathered 
sufficient  materials,  shall  then  apply  itself  wholly 
to  the  process  of  arranging  them,  it  will  find  the 
labor  required  in  making  the  plan  much  less  than 
by  the  other  method.  To  do  its  best  in  this  work, 
the  mind  should  range  through  the  realm  of 
thought  for  its  materials  as  freely  as  a  sportsman 
roams  through  a  forest  for  game,  not  stopping  dur- 
ing the  excitement  of  the  hunt  to  study  and  classify 
what  he  gets,  but  intent  only  on  bagging  it.  It 
will  be  time  enough  to  inspect  and  classify  the 
game  when  the  hunt  is  over. 

(d.)  Reference  to  works  of  authors  in  the 
various  departments  of  knowledge.  Important 
materials  for  a  sermon  may  often  be  gathered  in 
this  way,  but  care  should  be  taken  not  to  ap- 
proach these  sources  of  information  until  you 
have,  with  the  aids  and  in  the  manner  described, 


ARRANGEMENT   OF   MATERIALS.  319 

done  your  best  to  master  your  subject.  Any 
other  course  will  tend  to  make  you  simply  a  re- 
ceptacle for  other  men's  thoughts,  and  you  will  be 
fortunate,  if  you  do  not,  at  last,  lose  your  self- 
respect,  and  the  respect  of  your  hearers.  A  con- 
sultation of  such  authors  is  mainly  valuable  as  a 
means  of  refreshing  the  mind  with  facts  and 
thoughts  previously  acquired.  But  in  transfer- 
ring such  materials  to  your  sermon,  you  should  be 
careful  to  have  them  pass  through  the  crucible  of 
your  mind.  Whenever  you  have  occasion  to  in- 
troduce a  passage  from  another,  you  should  give 
your  hearers  clearly  to  understand  that  you  are 
quoting,  and  they  should  know  as  well  when  you 
end,  as  when  you  begin  the  quotation,  though  it 
is  not  always  necessary  that  they  be  told  the  name 
of  the  author.  I  need  not  here  spend  time  in 
warning  you  against  the  evil  results  of  relying 
on  such  so-called  aids  as  "Pulpit  Assistant," 
"  Encyclopedia  of  the  Pulpit,"  and  the  like,  for 
no  preacher  who  has  a  proper  respect  for  himself, 
and  for  his  people,  will  avail  himself  of  them  for 
immediate  use. 

2.  The  arrangement  of  the  materials  of  a 
sermon. 

Having  gathered  the  materials  for  your  sermon, 
the  next  labor  to  which  you  must  address  your- 
self, is  to  put  what  you  have  collected,  into 
the  proper  form — to   classify  and   arrange  these 


320  MANUAL    OF   PREACHING. 

materials  in  such  manner  that  they  shall  be  found 
in  their  appropriate  place,  in  the  plan  of  the 
discourse.  This  labor  is  easy  compared  with 
that  of  discovery.  Having  materials  in  abun- 
dance lying  before  you,  you  have  now  only  to 
carry  forward  the  simple  process  of  selecting  and 
arranging  them.  A  careful  inspection  of  what 
you  have  gathered  will  doubtless  reveal  to  you 
many  materials  which  you  will  feel  compelled  to 
cast  aside.  There  may  be  arguments  which  im- 
partial judgment  will  pronounce  fallacious,  or 
unsatisfactory;  objections  which  it  will  seem  need- 
less to  notice;  illustrations  which  will  appear  un- 
suitable; and  various  other  materials  which  will 
be  found  irrelevant.  The  first  thing  to  be  done, 
then,  is  to  make  this  careful  inspection,  and  to 
reject  relentlessly  whatever  will  not  stand  the 
test  of  severe  and  impartial  scrutiny. 

T!..  next  step  in  the  process  is  to  adjust  the 
materials  which  remain.  The  arguments,  motives, 
and  the  like,  which  are  to  be  the  main  thoughts 
of  the  discourse,  should  first  be  selected  to  consti- 
tute the  chief  heads  of  the  plan,  care  being  taken, 
that  they  conform  in  all  respects  to  the  "Rules 
of  the  division  "  which  have  been  given.  Their 
order  in  the  plan  should  then  be  settled,  and 
will,  of  course,  be  determined  largely  by  the  na- 
ture of  the  subject,  and  by  the  character  of  the 
hearers. 


ARRANGEMENT   OP   MATERIALS.  321 

By  a  similar  process,  the  remaining  materials 
are  gathered  under  their  appropriate  heads,  and 
the  work  is  done.  It  may  be  added  that  it  is 
best  to  arrange  the  materials  for  the  body  of  the 
discourse,  first. 


LECTURE  XXIII. 


THE  DEVELOPMENT  OF  THE  MATERIALS  OF  A  SERMON- 
METHODS  OF  DELIVERING  SERMONS. 


3.  The  development  of  the  materials  of  a  dis- 
course, I  have  termed  composition  in  a  restricted 
sense.  Good  preachers  differ  widely  as  to  the 
manner  of  developing  the  plan  of  a  sermon.  I 
shall  notice  briefly  the  three  chief  methods 
employed. 

(1.)  The  method  of  writing  the  entire  sermon 
without  stopping  to  correct  what  has  been  written. 

Having  finished  his  plan,  the  preacher  chooses 
the  hours  of  a  day  when  he  is  best  prepared  for 
mental  labor — the  morning  hours  are  the  best, — 
and,  thinking  over  his  subject  until  he  is  in  full 
sympathy  with  it,  takes  his  pen,  and  earnestly 
enters  on  the  writing  of  the  sermon.  He  does 
not  stop  to  refashion  sentences,  to  consult  dic- 
tionary, or  authors,  but  simply  marking  a  word 
or  sentence  that  may  need  further  attention, 
drives  his  pen   as  far  as  his   physical  and  men- 


DEVELOPMENT   OP   MATERIALS.  323 

tal  energies  will  permit,  and  then  lays  aside 
his  work.  Another  day  he  begins  afresh  his 
labor,  reads  over  what  he  has  written  so  as  to 
put  himself  again  into  full  sympathy  with  the 
course  of  thought,  and  then  pushes  on  his  pen,  if 
possible,  to  the  completion  of  the  sermon.  The 
hours  of  another  morning  will  often  be  needed  to 
revise  the  discourse,  and  perhaps  to  rewrite  it. 
This  method  is  strongly  recommended  by  such 
high  authority  as  Dr.  Doddridge,1  Prof.  Channing,2 
Dr.  Porter,3  Prof.  Shedd,4  and  Prof.  Park.5 

It  is  favorable  to  continuity  of  thought,  and  to 
naturalness  and  force  of  expression. 

(2.)  The  method  of  revising  the  sermon  at  the 
time  of  writing  it. 

In  this  case,  the  mind  of  the  writer  is  fixed  on  the 
expression  as  well  as  on  the  thought;  he  is  constantly 
deliberating  as  to  the  form  which  a  sentence  should 
take,  and  is  often  stopping  to  revise  a  sentence, 
or  to  consult  an  authority.  This  method,  though 
promoting  accuracy  of  expression  and  elaborateness 
of  style,  is  unnatural,  and  is  not  to  be  recommended. 
By  thus  stopping  to  correct  what  has  been  written, 
and  to  consult  authors,  one  almost  invariably  loses 
the  train  of  thought,  or  becomes  so  cooled  from 

1  "  Lectures  on  Preaching,"  p.  67. 

2  "  Lectures  on  Rhetoric  and  Oratory,"  p.  214. 

3  "Lectures  on  Homiletics  and  Preaching,"  p.  67. 

*  "Homiletics  and  Pastoral  Theology,"  p.  133. 

*  "Bib.  Sac,"  Oct.  1871. 


324  MANUAL    OF    PREACHING. 

the  glow  of  composition  that  he  finds  it  difficult 
to  start  again.  Hence,  his  sermon  will  have  the 
appearance  of  having  been  produced  piecemeal, 
and  will  lose  in  naturalness,  force,  and  vivacity, 
more  than  it  may  have  gained  by  elaborateness 
of  expression.  The  authors  just  now  cited  are 
decidedly  opposed  to  this  method.1 

(3.)  The  method  of  developing  the  thoughts  of  the 
sermon  in  the  mind,  without  putting  them  on  paper. 

A  preacher  who  adopts  this  course,  takes  up 
in  succession  each  part  of  the  plan  which  he  has 
written  down,  and  goes  through  this  plan  develop- 
ing fully  each  thought  in  his  mind  without  the  use 
of  the  pen;  and  continues  this  process,  often  going 
through  the  sermon  in  this  way  several  times,  until 
he  is  quite  sure  that  he  has  it  at  command.  This 
method  is  more  favorable  than  the  former  methods, 
to  naturalness,  variety,  and  force  of  expression, 
but  is  not  so  favorable  to  accuracy  and  elegance 
of  language.  Among  other  arguments  in  its  favor, 
is  the  relief  which  it  gives  from  the  drudgery  of 
writing,  and  also  the  time  which  it  saves  for  other 
labors.  There  is  high  authority  for  this  method. 
Bautain,  who  strongly  recommends  it,  advises  to 
make  the  plans  as  short  as  possible  that  they  may 
be  easily  retained  by  the  memory.2 

1  See  especially  Channing's  "Lectures  on  Rhetoric  and  Oratory," 
p.  214. 

2  Bautain's  "  Art  of  Extemporaneous  Speaking,"  p.  210. 


METHOD  OF  READING  A  SERMON.      325 

Dr.  Richard  S.  Storrs,  who  has  long  practiced 
this  method  with  eminent  success,  says,  "I  wrote 
for  many  years,  fully,  and  carefully.  I  now  write 
only  a  brief  outline  of  the  discourse,  covering 
usually  one  or  two  sheets  of  common  note-paper, 
and  have  no  notes  before  me  in  the  pulpit — not  a 
line  or  a  catch-word."1 

III.  The  methods  of  delivering  sermons. 

Able  preachers  have  employed  various  methods. 
Let  us  notice  them  briefly. 

1.  The  method  of  reading  a  sermon  from  a 
manuscript. 

This  is  an  unnatural  way  of  addressing  an  au- 
dience, if  the  object  be  to  move  to  action.  No 
one  would  think  of  taking  this  method  to  influence 
another  in  any  of  the  common  concerns  of  life.  Its 
proper  place  is  the  lecture-room  where  men  are 
to  be  instructed  rather  than  incited  to  action.  It 
tends  also  so  to  trammel  a  speaker  as  to  prevent 
him  from  using  in  the  most  effective  manner  his 
arms  and  eyes.  It  also  fosters  artificial  tones 
and  formal  delivery.  It  is  exceedingly  difficult 
for  one  to  read  a  sermon  with  natural  tones. 
But  the  evils  attendant  upon  this  method  may,  in 
part,  be  obviated  by  making  yourself  so  familiar 
with  the  manuscript,  and  the  course  of  thought  of 
your  sermon,  as  to  become  master  of  both.  This 
will  also  permit  you  to  introduce  with  effect,  what- 

1  "  Conditions  of  Success  in  Preaching  Without  Notes,"  p.  37. 


326  MANUAL   OF   PREACHING. 

ever  happy  thought  may  come  to  you  in  the  de- 
livery of  a  discourse.  To  speak  well  from  a  man- 
uscript is  a  very  difficult  acquirement,  and  no  one 
can  excel  as  a  speaker  by  this  method,  who  does 
not  devote  much  labor  to  acquire  the  skill. 

2.  The  method  of  delivering  a  sermon  memor- 
iter. 

This  is  more  favorable  than  the  former  method 
to  freedom  of  physical  action,  but  it  is  also  unnat- 
ural. Unless  a  preacher  have  perfectly  memorized 
his  sermon,  the  attempt  to  deliver  it  without  notes, 
will  embarrass  him  to  such  a  degree  as  to  prevent 
him  from  delivering  it  with  much  effect.  His  effort 
to  remember,  and  fear  of  breaking  down,  will  check 
the  emotion  which  he  would  naturally  feel  in  view 
of  the  truth,  and,  giving  over  any  attempt  to  influ- 
ence his  hearers,  he  will  be  mainly  solicitous  to 
reach  successfully  the  end  of  his  discourse.  Hence, 
one  of  the  chief  objections  to  this  method  is  the 
time  that  is  necessarily  consumed  in  committing  a 
sermon  perfectly  to  memory,  though  one  can  ac- 
quire the  ability  to  memorize  a  sermon  in  a  com- 
paratively short  time.  The  method  has  high 
authority  in  its  favor.  Pres.  Edwards  toward  the 
close  of  his  life  regretted  that  he  had  not  adopted 
this  course  in  the  early  years  of  his  ministry.1  The 
early  New  England  divines  largely  practiced  this 
method.     On  the  other  hand,  Dr.  Campbell,  after 

»  Edwards*  Works,  Vol.  L,  p.  29. 


METHOD  OF  DELIVERING  A  SERMON.     327 

having  followed  it  many  years,  began  to  read  his 
discourses,  and  as  the  result  gave  his  decided  pref- 
erence to  the  reading  of  a  sermon.  His  words  are 
worthy  of  note; — "There  are,  no  doubt,  degrees 
of  excellence  in  reading,  as  well  as  in  repeating, 
and  there  are  but  few,  that  attain  to  the  highest 
degree  in  either.  But  in  what  may  be  regarded 
as  good  in  its  kind,  though  not  the  best;  I  speak 
within  bounds,  when  I  say,  that  I  have  found  six 
good  readers,  for  one  who  repeated  tolerably.  As 
to  my  personal  experience  I  shall  frankly  tell  you, 
what  I  know  to  be  fact.  I  have  tried  both  ways; 
I  continued  long  in  the  practice  of  repeating,  and 
was  even  thought  (if  people  did  not  very  much 
deceive  me)  to  succeed  in  it;  but  I  am  absolutely 
certain,  that  I  can  give  more  energy,  and  preserve 
the  attention  of  the  hearers  better,  to  what  I  read 
than  ever  it  was  in  my  power  to  do  to  what  I 
repeated.  Nor  is  it  any  wonder.  There  are  dif- 
ficulties to  be  surmounted  in  the  latter  case,  which 
have  no  place  in  the  former." J 

3.  The  method  of  delivering  a  sermon  extem- 
poraneously so  far  as  the  language  is  concerned. 

This  method  is  the  most  natural.  The  sermon 
comes  most  directly  from  the  heart,  and  expresses 
the  emotions  of  the  heart  at  the  instant,  and  when 
all  aglow  with  the  thought.     The  language  is  born 

'Campbell's  "Lectures  on  Systematic  Theology  and  Pulpit  Elo- 
quence," Lee.  IV.,  p.  205. 


328  MANUAL    OF   PREACHING. 

of  the  occasion,  and  is  more  apt  to  be  appropriate, 
direct,  and  forcible.  This  method  also  allows  the 
preacher  complete  control  of  his  body,  so  that  he 
can  use  it  to  give  the  best  effect  to  what  he  utters. 
He  can  closely  watch  his  hearers  throughout  his 
discourse,  and  adapt  each  part  of  it  to  their  chang- 
ing moods.  The  method  also  promotes  natural- 
ness in  tones  and  gestures. 

But  it  is  liable  to  great  abuse.  The  evils  apt  to 
attend  it,  are  immature  thinking  and  careless  expres- 
sion, the  reiteration  of  the  same  thoughts  and  expres- 
sions. But  this  result  is  not  necessary.  These  evils 
may  be  avoided,  in  part,  by  writing  the  sermon  in  full, 
and  leaving  it  at  home,  when  you  go  to  the  pulpit. 
Some  preachers,  as,  for  example,  Dr.  John  Hall, 
and  Dr.  Henry  M.  Scudder,  pursue  this  course  with 
great  success.  A  similar  method  is  often  employed 
by  eminent  lawyers  and  statesmen.  Alexander 
Hamilton  and  Lord  Brougham  practiced  it.  It 
would  seem  best,  at  least  in  the  early  part  of  one's 
ministry,  to  make  use  of  the  two  methods  of 
reading,  and  of  speaking  without  notes,  each  Sab- 
bath— by  preparing  each  week  a  carefully  written 
discourse,  and  a  plan  from  which  another  sermon 
shall  be  delivered  extempore  in  respect  to  the 
language  used.  In  thus  combining  the  two  meth- 
ods, a  preacher  will  find  that  his  practice  in  writ- 
ing sermons  will  tend  to  give  logic  and  finish  to 
his  unwritten  discourses,  while  these  will  tend  to 


METHOD    OF    DELIVERING   A   SERMON.  329 

impart  flexibility  and  force  to  his  written  produc- 
tions. 

Whichever  of  these  methods  you  adopt,  try  by 
every  means  in  your  power  to  excel  in  it.  You 
cannot,  as  ministers,  estimate  too  highly  the  im- 
portance of  having  a  good  delivery.  Your  success 
as  preachers  will,  under  God,  largely  depend  on  the 
manner  in  which  you  pronounce  your  discourses. 
Give,  therefore,  great  attention  to  your  delivery. 
Study  works  on  elocution,  and  practice  speaking 
during  the  week.  Avail  yourselves  of  the  criti- 
cisms of  an  intelligent  and  judicious  friend.  But 
never  think  of  rules  of  elocution  while  in  the 
pulpit.  There  give  yourselves  up  wholly  to  your 
subject.  You  will  thus  reap  the  advantage  of  all 
your  previous  study  of  elocution. 


INDEX. 


Abb adie,  Dr.  J.,  100. 
Addison,  Joseph,  272,  281. 
Alexander,  Dr.  James  W.,   his 
"Thoughts    on    Preach- 
ing," 29. 
Alford,  Dean,  279. 
Analysis  of  a  sermon,  39  ff. 
Angelo,  Michael,  298,  306. 
Argumentative  development,  its 
aim,  226. 
advantages    of,    to   preacher, 

226  ff. 
advantages  of,  to  hearer,  528  ff. 
rules  of,  230  ff. 
Aristotle,  4,  39,  47,  144,  215,  253. 

Rhetoric  of,  21. 
Arnold,  Dr.  Thomas,  213. 
Arnot,  Rev.  William,  his  textual 

division,  176  f. 
Atterbury,  Bishop,  33. 
Augustine,  28. 

Bacon,  Dr.  Leonard,  his  funeral 
sermon  on  Dr.  Lyman 
Beecher,  219. 

Barrow,  Dr.  Isaac,  3,  31,  33. 

Bascom,  President  John,  his 
' '  Philosophy  of  Rheto- 
ric," 23. 

Bautain,  324. 

Baxter,  Rev.  Richard,  147. 

Beecher,  Rev.  H.  W.,  his  "Yale 
Lectures  on  Preaching," 
29. 

Beecher,  Dr.  Lyman,  219. 

Blair,  Dr.  Hugh,  239. 
his   "  Lectures   on   Rhetoric 
and  Belles  Lettres,"  22. 


Bible,  English  version  of,  34. 
English   version    of,    largely 
made  up  of  Anglo-Saxon 
words,  76. 
written  by  men  of  most  diverse 

gifts,  80. 
excellence  of  the  English  ver- 
sion of,  131. 
method  of  studying,  301. 
Broadus,    Prof.    John    A.,    his 
"Preparation  and  Deliv- 
ery of  Sermons, "  27. 
Brooks,  Rev.  Phillips,  32,  102. 
his  "  Lectures  on  Preaching," 
29. 
Brougham,  Lord,  4,  328. 
Bunyan,  John,  262,  264. 
Burke,  Edmund,  31. 

prominent  division  in  his 
speech  on  "  Conciliation 
with  America,"  164. 
Bushnell,  Dr.  Horace,  32,  94, 
102,  126,  147,  280. 
his  use  of  text  by  accommoda- 
tion, 75. 

Catrd,  Dr.  John,  31. 
Calvin,  John,  147,  230. 
Campbell,  Dr.  George,  216,  240, 
274,  288,  323,  327. 
his  ' '  Philosophy  of  Rhetoric, " 

22. 
his  "Lectures  on  Systematic 
Theology  and  Pulpit  Elo- 
quence," 25. 
his  division  of  a  sermon,  40. 
his  classification  of  sermons, 
196. 


332 


INDEX. 


Chalmers,  Dr.  Thomas,  77, 154, 
his  use  of  text  by  accommoda- 
tion, 75. 
his  "Lectures  on  the  Epistles 
to  the  Romans,"  209. 
Channing,    Prof.    Edward    T., 

323 
Chaucer,  267,  272,  275,  287. 

the  study  of,  30. 
Children,  preaching  to,  222  f. 
Christ,     pre-eminently    an     il- 
lustrative preacher,  257, 
261. 
Chrysostom,  3,  28. 
Cicero,  4,  6,  32,  115,  118. 
his  "De  Oratore,"  22. 
his  parts  of  an  oration,  40. 
his  ' '  Oration  for  the  Manilian 

Law,"  144. 
his  prominent  division  in  "Or- 
ation   for    the    Manilian 
Law,"  162. 
Clark,  Rev.  F.  E.,  222. 
Claude,  Rev.  John,  his  "Essay 
on  the  Composition  of  a 
Sermon,"  23. 
his  division  of  a  sermon,  40. 
Clerical  profession,  manner  of 

preparing  for,  17. 
Composition,  literary,  one's  own 

efforts  in,  32. 
Conclusion  of  a  sermon,  defined, 
245. 
importance  of,  245  f. 
place  of,  247. 
forms  of,  248  ff. 
desirable  qualities  of,  251  ff. 
Crafts,  Rev.  W.  F.,  222. 
Cromwell,  Oliver,  63. 
Crosby,  Dr.  Howard,  his  "Chris- 
tian Preacher,"  29. 

Dale,  De.  R.  W.,  his  "Nine 
Lectures  on  Preaching," 
29. 

Davies,  President  Samuel,  32. 

Day,  Prof.  H.  N.,  his  "Art  of 
Discourse,"  23. 


Demosthenes,  4,  5,  33,  35,  284. 

his  "  Oration  on  the  Crown," 
144. 

his  division  in  "  Oration  on 
the  Crown,"  163. 
Development,  in  a  sermon,  de- 
fined, 187. 

generic  form  of,  187. 

unity  of,  both  logical  and 
rhetorical,  187  ff. 

completeness  of,  191  f. 

symmetry  of,  193. 

brevity  of,  193  f. 

order  of,  195. 

specific  forms  of,  195  ff. 
Dexter,  Dr.  Henry  M.,  on  expos- 
itory preaching,  209. 
Division,  in  a  sermon,  denned, 
156. 

design  of,  156. 

objections  to  evident  division 
in  sermons,  answered, 
157  ff. 

advantages  of  prominen  t,  1 65ff. 

advantages  of  evident,  to 
preacher,  165  ff. 

advantages  of  evident,  to 
hearer,  167  ff. 

ground  of,  170  ff. 

rules  of,  172  ff. 

scholastic  method  of,  174  f. 

textual  method  of,  175  ff. 

extent  of,  177  f. 

extent  of,  as  limited  by  sub- 
ject, 177. 

extent  of,  as  limited  by  audi- 
ence, 178. 

extent  of,  as  limited  by  oc- 
casion, 178. 

order  of,  179  ff. 

announcement  of,  182. 

prominence  of  the  announce- 
ment of,  182. 

form   of    the    announcement 
of,  183  ff. 
Doddridge,  Dr.  Philip,  323. 

his  "Lectures  on  Preaching," 
24. 


INDEX. 


333 


Douglas,  Stephen  A.,  13. 
Dwight,  Dr.  Timothy,  32,  230. 

Edwards,  President  Jonathan, 

4,  32,  123,  147,  250,  326. 
Elegance  of  style,  defined,  294. 
its  value  in  preaching,  294. 
as  related  to  preacher,  295. 
in  respect  to  subject,  295. 
in    regard    to    development, 

295. 
as    related  to    the    occasion, 

296. 
in  respect  to   the   audience, 
297. 
Emmons,  Dr.  Nathanael,  32, 218, 
231,   233,   239,   250,   305, 
307. 
his  sermon  on  death  of  Wash- 
ington, 216. 
Energy  of  style,  defined,  287. 
its   great  value  to   preacher, 

288. 
means  of  attaining,  288  ff. 
English    Bible,    predominance 
of  Anglo-Saxon  in,  272. 
a  model  of  energy  of  style, 
293. 
Epithets,  proper  use  of,  290. 
Etter,  Kev.  John  W. ,  his '  'Preach- 
er and  his  Sermon,"  29. 
Everett,  Edward,  31. 
Explanatory  development,  two 

forms  of,  201. 
Exposition,  defined,  119. 
design  of,  119  f. 
importance  of,  120  f. 
sources  of,  121  ff. 
materials   of,   from  language 

of  text,  121. 
materials  of,  from  thought  of 

text,  122. 
materials  of,  from  context,  122. 
materials  of,  from  parallel  pas- 
sages, 123. 
materials  of,  from  general  Bib- 
Heal  literature,  124. 
forms  of,  125  f. 


Exposition,  (continued). 

verbal,  125  f. 

rational,  126. 

desirable  qualities  of,  127  ff. 

perspicuity,  the  leading  qual- 
ity of,  127. 

obscurity  in,  how  caused,  127. 

should  be  exhaustive,  128. 

should  be  convincing,  128. 

should  be  interesting,  128. 

interest  in,  how  promoted,  129. 

interest  in,  howimpaired,  129  f . 

should  be  modest,  131. 

should  be  brief,  132. 

injurious  tendencies  of  a  pro- 
tracted, 132  f. 

causes  of  a  protracted,  134  f. 

place  of,  136. 
Expository  development,  design 
of,  201. 

advantages    of,    to   preacher, 
201  ff. 

advantages  of,  to  hearer,  205  ff. 

used  by  our  Lord,  206. 

used  by  the  Apostles,  206. 

rules  of,  207  ff. 

Fenelon,  Akchbishop,  59. 
his '  'Dialogues  on  Eloquence, " 

24. 
his     objections    to    division, 
157  ff. 
Finney,  Dr.  Charles  G.,  230,  288. 
Fish,  Rev.  Henry  C,  his  "His- 
tory  and    Repository   of 
Pulpit  Eloquence,"  32. 
his  ' '  Pulpit  Eloquence  of  the 
Nineteenth  Century,"  32. 
Fitch,  Dr.  Eleazar  T.,  240. 
his  definition  of  Homiletics,  1 
his  division  of  a  sermon,  40. 
Foster,  Rev.  John,  284. 
his  care  in  composing,  33. 
"Essays"  of,  294. 
Fox,  Charles  James,  293. 
Franklin,  Dr.  Benjamin,  284. 
Funeral    sermons,    caution    re- 
specting, 219  f. 


334 


INDEX. 


Goldsmith,  Oliver,  287. 
Goodrich,  Dr.  C.  A.,  294. 
Grant,  General  U.  S.,  291. 
Gresley,  Rev.  William,  his  "  Ec- 

clesiastes      Anglicanus," 

25. 
his  division  of  a  sermon,  40. 
his  classification  of  sermons, 

197. 
Griffin,  Dr.  Edward  D.,  32,  230. 
Guericke,  Henry  E.  E. ,  44. 
Guthrie,  Dr.  Thomas,  31,  180. 

Hall,  Dr.  John,  328. 

his    "God's    Word    through 
Preaching,"  29. 
Hall,  Eev.  Robert,  4,  31,  77,  93, 
126,  139,  147,  181,  232. 
his   care  in  selecting  words, 

34. 
his  sermon  on  death  of  Prin- 
cess Charlotte,  216. 
Hamilton,  Alexander,  28^.  328. 
Hammond,  Rev.  E.  P.,  222. 
Hayne,  Robert  Y.,  120. 
Hervey,  Rev.  George  Winfred, 
his  "  System  of  Christian 
Rhetoric,"  27. 
Homer,  the  study  of,  29. 
Homiletics,  defined,  1. 
design  of  the  study  of,  1. 
importance  of  study  of,  4  ff. 
prerequisites  to  the  successful 
prosecution  of,  14  ff. 
Hoppiu,    Prof.    James   M.,   his 
"Office     and    Work    of 
the  Christian  Ministry," 
27. 
Horace,  84. 

the  study  of,  29. 
Howe,  Rev.  John,  31,  62,  173. 

Illustration   in    the    sermon, 
defined,  254. 
advantages  of,  255  ff. 
sources  of,  257  ff. 
abuses  of,  262  ff. 


Illustrative  development,  object 
of,-  213. 

advantages   of,    to    preacher, 
213  f. 

advantages  of,  to  hearer,  214  f . 

rules  of,  215  ff. 

particularly  adapted  to  preach- 
ing to  children,  222  f. 

especially  adapted  to  out-door 
preaching,  223  ff. 
Introduction,  in  a  sermon,  ob- 
ject of,  87. 

Aristotle's  view  of  the  design 
of,  88. 

Quintilian's  view  of  the  de- 
sign of,  88. 

importance  of,  to  sermon,  89  ff. 

materials  of,  92  ff. 

composed       of       devotional 
thoughts,  102  ff. 

devotional,  when  used,  104. 

advantages  of  the  devotional, 
how  secured,  105. 

desirable  qualities  of,  107  ff. 

unity  of,  107. 

congruity  of,  107  ff. 

independent,  108. 

commutable,  108. 

simplicity  of,  110  ff. 

simplicity  of,  in  thought,  110. 

simplicity  of,   in  expression, 
110  f. 

modesty  of,  112  ff. 

modesty   of,  commended  by 
Cicero,  115. 

brevity  of,  116. 

place  of,  116. 

time  of  composing,  117. 
Irving,    Washington,    31,    214, 

272,  281,  287. 
Isocrates,  32,  161. 

the  study  of,  29. 

"  Juntos,  "  letters  of,  284,  294. 

KroDER,     Prof.     Daniel    P., 
"Treatise    on    Homilet- 
ics, "  27. 
his  classification  of  sermons,  197. 


INDEX. 


335 


Knox,  John,  230. 
Kurtz,  John  Henry,  44. 

Latham,  Eobert  Gordon,  H.D., 
280. 

Legal  profession,  manner  of  pre- 
paring for,  14. 

Lincoln,    President    Abraham, 
13,  297. 

Literature,   secular  models  in, 
29  ff. 
sacred  models  in,  31  f. 

Locke,  John,  4. 

Luther,  Martin,  28,  147,  230. 

Macaulay,  Thomas  B.,  292. 
Mackintosh,    Sir    James,     164, 

293. 
Maelaren,   Kev.   Alexander,  31. 
Madison,  President  James,  120. 
Mason,  Dr.  John  M.,   32,   147, 

230,  241. 
Martyr,  Justin,  44. 
McLaurin,  Eev.  John,  95. 
Medical  profession,  manner  of 

preparing  for,  16. 
Melancthon,  Eev.  Philip,  103. 
Melvill,  Dr.  Henry,  31. 
Merrill,  Eev.  J.  G.,  222. 
Milton,    John,    the    study    of, 

30. 
Models,    literary,     manner    of 

studying,  33  ff. 
Muller,  Max,  275. 
Hunger,  Eev.  T.  T.,  222. 
Hurray,  Dr.  N.,  his  "Preachers 

and  Preaching,"  29. 

Neandee,  Db.  Augustus,  44. 

Out-dooe  pbeachtng,  223  ff. 

"Paradise  Lost,"  306. 

Park,    Prof.   Edwards  A.,  217, 

305,  323. 
Parker,  Dr.  Joseph,  32. 

his  "Inner  Life  of  Christ," 
209. 


Paul,    the   apostle,   his   use  of 
the      expository      devel- 
opment    in     preaching, 
207. 
an    argumentative    preacher, . 
229. 
Perspicuity    of    style,   defined, 
266. 
importance  of,  166. 
want  of,  how  caused,  266  ff. 
means  of  attaining,  270  ff. 
Persuasive  development,  design 
of,  237. 
advantages  of,  238. 
rules  of  239  ff. 
Phelps,  Prof.  Austin,  288. 
his   "Theory  of  Preaching," 
28 
Plato,  215. 

the  study  of,  29. 
Porter,  President  Ebenezer,  24, 
323. 
his  "Lectures  on  Homiletics, " 

25. 
his  division  of  a  sermon,  40. 
his  classification  of  sermons, 
197. 
Preaching,  defined,  39. 
Precision    of     style,     defined, 
282. 
value  of,  to  preacher,  283. 
how  acquired,  283  ff. 
Purity  of  English  style,  defined, 
273. 
importance  of,  273. 
how  violated,  274  ff. 
how  attained,  280  f. 

Quinttdian,  266,  274. 
his    "De    Institutione    Ora- 
toria,"  22. 

Ealeigh,  Dr.  Alexandeb,  31. 
Eaphael,  298. 

Ehetoric,  general,  treatises  on, 
21  ff. 
sacred,  treatises  on,  23  ff. 


336 


INDEX. 


Ripley,    Prof.    Henry    J.,    his 
"  Sacred  Rhetoric,"  26. 
his  division  of  a  sermon,  40. 
his  classification  of  sermons, 
197. 
Robertson,  Rev.  F.  W. ,  31, 96, 99. 
his  ' '  Expository  Lectures  on 
the  Epistles  to  the  Cor- 
inthians," 203  f,  209. 
Robinson,  Rev.  Robert,  23. 
Rubens,  Sir  P.  P.,  306. 

Sanford,  Rev.  David,  218. 
Saurin,  Rev.  James,  31, 147,  154, 

239. 
Scott,  Sir  Walter,  214. 
Scudder,  Dr.  Henry  M.,  328. 
Sermon,  defined,  39. 
parts  of,  42. 

methods  of  composing,  309. 
invention  of  the  materials  of, 

310  ff. 
selection  of  subject  of,  310. 
order  of  selection  of  text  and 

subject  of,  312  f. 
method   of   obtaining    theme 

of,  313  ff. 
method  of  collecting  materials 

of,  315  ff. 
arrangement  of  materials  of, 

319  f. 
methods  of  developing  mate- 
rials of,  322  ff. 
methods  of  delivery  of,  325  ff. 
Sermons,     different     classifica- 
tions of,  and  grounds  of 
such  classification,  195  ff. 
proper  classification,  199  f. 
sources  of  materials  of,  300  ff. 
Sewall,  Rev.  J.  S.,  303. 
Shakespeare,  153,  264,  272,  275, 
294,  298,  306. 
the  study  of,  30. 
Shedd,  Prof.  W.  G.  T.,  280,  288, 
323. 
his  "Homiletics  and  Pastoral 

Theology,"  27. 
his  division  of  a  sermon,  40. 


Shedd,  Prof.  W.  G.  T. ,  {continued) 
his  classification  of  sermons, 

197. 
on  expository  sermonizing,  209. 
Sheridan,  General  P.  H.,  291. 
Sheridan,    Richard   B.    B.,    his 
speech    in    the    trial    of 
Warren  Hastings,  164. 
Simplicity  of  style,  defined,  285, 
contributes  to  effective  preach- 
ing, 285  f. 
how  acquired,  286  f. 
Simpson,  Bishop,  his  "Lectures 

on  Preaching,"  29. 
Smith,  Dr.  Henry,  his  classifica- 
tion of  sermons,  198. 
Spenser,  Edmund,  267,  275,  287. 

the  study  of,  30. 
Spurgeon,  Rev.  Charles  H.,  32. 
Socrates,  294. 

South,Dr.  Robert,  31,98,240,241, 
Storrs,  Dr.  Richard  S.,  325. 
his    ' '  Conditions    of   Success 
in      Preaching      without 
Notes,"  29. 
Stowe,  Mrs.  H.  B.,  306. 
Style,  defined,  265. 
Subject,  defined,  137. 

classification    of    subjects   of 

sermous,  137  f. 
Pres.  Porter's  classification  of 
subjects  of  sermons,  137. 
Prof.  Vinet's  classification  of 
subjects  of  sermons,  137. 
Dr.    Pitch's   classification    of 
subjects  of  sermons,  138. 
qualities  of,  138  ff. 
unity  of,  with  the  text,  138. 
unity  of,  in  itself,  138  ff. 
unity   of,    with  the    sermon, 

140  f. 
brevity  of,  in  respect  to  the 

thought,  141  ff.  _ 
brevity  of  thought  in,  as  re- 
lated to  text,  142. 
brevity  of  thought  in,  as  re- 
lated to  sermon,  142. 
announcement  of,  144  ff. 


INDEX. 


337 


Subject,  (continued). 

should  be  formally  announced 

in  topical  sermons,  144  ff. 
form   of    the    announcement 

of,  147  ff. 
form  of  the  substance  of,147ff. 
advantages  of  logical  form  of, 

147  ff. 
advantages  of  rhetorical  form 

of,  151  f. 
form  of  the  expression  of,  152. 
Synthesis  of  a  sermon,  300  ff. 

Tacitus,  15,  125. 
Taylor,  Dr.  Jeremy,  31. 
Taylor,  Dr.  William  M.,  32,  247. 

his '  'Ministry  of  the  Word, ' '  29. 

his  "Lost  Found,"  209. 

his  inferential  development  of 
a  theme,  250. 
Text,  origin  of  the  practice  of 
preaching  from,  43. 

objections  to  the  use  of,  an- 
swered, 45  ff. 

our  Lord  often  preached  from, 
50. 

the  Apostles  often  preached 
from,  50. 

usefulness  of  the  method  of 
preaching  from,  50  ff. 

not  "well  to  preach  without,  54. 

abuse  of,  56  ff. 

examples  of  abuse  of,  57  ff. 

authority  of,  65  ff. 

howuseti  when  embodying  un- 
inspired sentiments,  66  ff. 

desirable  qualities  in,  71  ff. 

pertinency  of,  71  f. 

pertinency  of,  exceptions,  73  f . 

used  by  accommodation,  74  ff. 

perspicuity  of,  76  ff. 

advantages  of  obscure,  78  f. 

simplicity  of,  80  ff. 

precision  of,  85  f. 
Theremin,  Dr.  Francis,  61,  102, 
235. 

his  "Outlines  of  a  Systematic 
Rhetoric,"  23. 


Theremin,  Dr.  F.,  (continued). 

his  classification  of  sermons, 
126. 
Thucydides,  4,  284. 
the  study  of,  29. 
TiUotson,   Archbishop,    31,    33, 

97. 
Trench,  Archbishop,  271. 

his  "Notes  on  the  Parables," 
208. 

Wabe,  Prop.  Henry  J.,  his 
' '  Hints  on  Extemporane- 
ous Preaching,"  26. 

Wayland,  President  Francis,  his 
"Ministry  of  the  Gospel," 
29. 

Webster,' Daniel,  4,  31,  120,  284, 
289,  290,  296. 

Webster,  Dr.    Noah,   279,   285, 
287. 
his  definition  of  a  sermon,  39. 

Wells,  Rev.  James,  222. 

Wesley,  Rev.  John,  28,  31,  99, 
224,  288. 

Whately,  Archbishop,  235,  288, 
290. 
his  "Elements  of  Rhetoric," 
22. 

Whitefieid,  Rev.  George,  28, 224, 
288. 

Williams,  Rev.  Thomas,  his  fu- 
neral sermon  on  Dr.  Em- 
mons, 216. 

Woolsey ,  President  Theodore  D. , 
32,  179,  272. 

Worcester,  Dr.  Joseph  E.,  285. 

Wren,  Sir  Christopher,  306. 

Vinet,  Prop.  A.  R.,  95,  282,  288. 

his  "  Homiletics,"  26. 

his  division  of  a  sermon,  40. 

his  classification  of  sermons 
198. 
Virgil,  the  study  of,  29. 
Voltaire,  45. 

Zeno,  215. 


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